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GIFT OF 
 
A HANDBOOK 
 
 OF 
 
 Christian jQ^^^ols 
 
 AND 
 
 STORIES OF THE SAINTS 
 
 ^6 SfllufitrateU in ^xt 
 
 BY 
 
 CLARA ERSKINE CLEMENT 
 
 EDITED BY 
 
 KATHERINE E. CONWAY 
 FIFTH EDITION 
 
 
 BOSTON AND NEW YORK 
 HOUGHTON, MIFFLIN AND COMPANY 
 
 189s 
 

 h^//0 
 
 UkST. 1 
 
 HISTORy I 
 
 Copyright, 1871, 1881, and 1886, 
 By Clara. Erskine Clement. 
 
 All rights reserved. 
 
 27U RivtniJe Press, Cambridge, Mass., V S. A. 
 Triuted by U. 0. llougUtoa & Compauy. 
 
33etiicatetJ 
 
 BY PERMISSION 
 
 AND WITH PROFOUND RESPECT 
 TO 
 
 His Grace 
 
 THE MOST REVEREND JOHN J. WILLIAMS 
 
 Archbishop of Boston 
 
 BY THE AUTHOR 
 
 ^^swm^ 
 
PREFACE. 
 
 >t<«c 
 
 The title of the present work sufficiently indicates its general 
 scope and purpose. It has been undertaken to satisfy a want 
 often felt personally by the writer and often expressed to her by 
 others. Those who go abroad and travel in Christian lands meet 
 at every step, through town and country, in the broad light of 
 day and in the mysterious gloom of sacred places, symbolic 
 forms which are known in a general w^ay to represent the mys- 
 teries and facts of the Christian faith, but which fail to recall 
 them to the uninitiated beholder in anything like a distinct and 
 accurate manner. Churches are dedicated to saints hitherto un- 
 heard of; and streets, sometimes large cities, bear their names. 
 Pictures, even of saints best known, are seen, in churches and 
 art galleries, coupled with incidents and surroundings that 
 fairly bewilder the mind. 
 
 Nor need one go abroad to feel thus puzzled and perplexed. 
 The very pictures and prints, copied from the Great Masters, 
 which adorn our own homes, affect us similarly. In the books 
 which lie on our tables, in the contributions of the art critics to 
 our newspapers and magazines, we are constantly lighting on 
 references to names and facts of wliich we want ampler knowl- 
 edge. They come to us invested with a halo of sanctity and 
 mystery, and we long to have at hand some book, simple and 
 
viii PREFACE. 
 
 accessible, which will tell us all about them ; and this is just 
 our aim in the following pages. 
 
 Though containing much that belongs to history proper, our 
 book does not profess to be in all respects a true history of 
 persons and facts. Its purpose is rather to show forth the 
 conception of them which is embodied and illustrated in art. 
 History and legend unite in this conception. The artist's indi- 
 vidual fancy must also be allowed for. It would be extremely 
 difficult to isolate what is purely historical. It is thus in all 
 records of the past. The difficulty is still greater in all religious 
 narratives, save only the Inspired Writings, on account of the 
 marvellous, which forms a part of them, and which can be 
 neither wholly accepted nor wholly rejected. Wonders related 
 in the lives of the saints, which have undoubtedly a basis in 
 historical fact, have often come down the years exaggerated, 
 distorted, or invested in " showy human colors," — as Cardinal 
 Newman warns us in his consideration of " The Internal Char- 
 acter of Ecclesiastical Miracles," — either through the infirmity 
 of credulous or over-zealous chroniclers or through the malice of 
 the enemies of the Church. 
 
 That some of the miracles attributed to the saints should 
 have been merely fabled, need not startle nor scandalize even 
 the Catholic reader, nor excite prejudice against the great mass 
 which rest on evidence at least as firm as that on which we ac- 
 cept the records of profane history ; for, to quote again from 
 the above-named eminent authority, " it as little derogates from 
 the supernatural gift residing in the Church that miracles should 
 have been fabricated or exaggerated, as it prejudices her holiness 
 that within her pale good men are mixed with bad." 
 
 An additional difficulty arises from the fact that the origina- 
 tors of many strange stories — such, for example, as those which 
 
PREFACE. IX 
 
 are related of St. Christopher, St. Hilarion, St. Nicholas of Myra, 
 St. George the Soldier-Saint, etc., and some of the wonder-tales 
 which have gathered about the records of St. Gregory the Great 
 — chose, like the Greeks of old, that mythical form of narration 
 simply to indicate more strongly some moral lesson. Hence 
 they never appealed to the faith of their hearers ; nor did any 
 of these, save only the most ignorant, take the stories in their 
 literal sense. Tor this method of popular instruction we have 
 even a divine precedent, — Christ himself instructing the 
 multitude by parables. 
 
 The difficulties of the historian, however, are no concern of 
 ours. We tell in words the story told in art, adding only as 
 much of real fact as the mind naturally desires to know in con- 
 nection with the subject. In heroes of the supernatural as well 
 as of the natural order, — 
 
 " Our elder brothers, and of one blood," — 
 
 we feel, so to speak, a family pride, not alone for their actual 
 achievements, but even for the fond exaggerations of their 
 disciples and admirers. 
 
 As to what must be set down as unmistakably legendary, in- 
 dependent of its helping to elucidate the great works of art, it 
 has often an intrinsic beauty of its own, and is deeply interesting 
 as illustrative of the religious mind of past ages, — ages of faith 
 more ardent than our own, which merited and often won open 
 and extraordinary recompenses. 
 
TABLE OF CONTENTS. 
 
 Pass 
 SYMBOLISM IN ART 1 
 
 LEGENDS AND STORIES ILLUSTRATED IN ART 37 
 
 GENERAL INDEX 325 
 
SYMBOLISM IN ART. 
 
 St. Augustine calls the represen- 
 tations of art lihri idiotarum (" the 
 books of the simple "), and there is no 
 doubt that the first object of Christian 
 art was to teach; and the aim of the 
 artist was to render the truth he de- 
 sired to present without regard to the 
 beauty of the representation : he ad- 
 hered to the actual, and gave no play 
 to imagination or sesthetics. But later 
 in its history, this art has been influ- 
 enced by legends and doctrines in the 
 choice of subjects, and these have been 
 variously rendered, in accordance with 
 the character, the aesthetic cultivation, 
 and the refinement of the artist. But 
 from its infancy to the present time, 
 there have been certain characteristic figures, attributes or symbols, 
 which have made a part of the language of what may be called 
 Christian Art. These are meaningless — or worse, perhaps a de- 
 formity — to the eye of one who understands them not ; but they 
 add much to the power of a representation, to the depth of sentiment 
 and expression when rightly apprehended. These symbols are used 
 in two ways, — to express a general fact or sentiment, or as the 
 especial attribute or characteristic of the person represented. My 
 present limits allow but an imperfect and superficial consideration 
 of this subject. 
 
SYMBOLISM IN ART. 
 
 I. GENERAL SYMBOLS. 
 
 The Glory, Aureole, and Nimbus, all represent light or bright- 
 ness, and are the symbols of sanctity. The nimbus surrounds the 
 head ; the aureole encircles the whole body, and the glory is the 
 union of the nimbus and aureole. The nimbus belongs to all holy 
 persons and saints as well as to the representations of divinity. The 
 aureble, strictly speaking, belongs only to the persons of the Godhead; 
 but the Virgin Mary is invested with it, (1) when she holds the 
 'Saviour in her arms, (2) in pictures of the Assumption, (3) when 
 she is represented as the intercessor for humanity at the last judg- 
 ment, (4) when represented as the Woman of the Apocalypse. 
 The aureole has also been used as a symbol of the apotheosis of holy 
 persons ; but this is a degeneration from its original design and the 
 use assigned it in ancient traditions. The glory also belongs espe- 
 cially to God and the Virgin. The oblong aureole is called, in Latin, 
 vesica piscis ; in Italian, the mandorla (almond). The cruciform or 
 triangular nimbus, or the figure of a cross in the nimbus, belongs 
 properly to the persons of the Trinity; the nimbus of saints and 
 lesser beings should be circular. A square nimbus is used for 
 persons still living when the representation was made ; the hex- 
 agonal nimbus for allegorical personages. These symbols did* not 
 appear in Christian art until the fifth century, and during the fif- 
 teenth and sixteenth centuries they disappeared. They are, however, 
 employed in the present day, although not with the careful distinc- 
 tion in the employment of the various forms which characterized 
 their earliest use. The color of these s^^mbols in painting is golden, 
 or that which represents light ; in some instances, in miniatures or 
 on glass, they are of various colors. Didron believes these to be 
 symbolical, but is not sure of the signification of the colors. 
 
 The Fish. A fish, most frequently a dolphin, was the earliest 
 and most universal of the Christian symbols. It has several signi- 
 fications. The Greek word for fish, IX0Y2, is composed of the 
 initial letters of the Greek 'It^o-ov? X^io-tos, ©cou Y109, 2(uT7/p, the 
 Latin translation of which is "Jesus Christus, Dei filius, Salvator," 
 — thus forming the initial anagram of this title of Jesus; and these 
 characters are found in many ancient inscriptions and upon works of 
 art. The fish is an emblem of water and the sacrament of baptism ; 
 
SYMBOLISM IN ART. 
 
 of the vocation of the Christian apostle, or " fisher of men," especially 
 in the hands of St.Peter and others who were eminently successful 
 in making converts^ it is emblematic of Christians generally, they 
 being likened to fish in the call of the Apostles (xMatt. iv. 19), and 
 also typified by the miraculous draught of fishes (John xxi.). But 
 it is not true that the fish is alwa3's a Christian emblem ; according 
 to Didron it is never met as such in Greek art, and he believes that 
 this emblem on the tombs in the catacombs at Rome signified the 
 occupation of the person buried in them. 
 
 The Cross has a deeper meaning than that of other symbols ; 
 it is in a certain sense not merely the instrument of the sufferings 
 of Christ, but himself suffering, — ubi crux est martyr ibi. In 
 Christian iconography the cross holds a most important place. 
 According to the tradition or legend of the True Cross, it was co- 
 existent Tvith the world, and will appear at the last judgment. 
 Chosroes believed that in possessing the cross of Christ he possessed 
 the Saviour, and so it was enthroned at his right hand. Thus in 
 early representations of the three persons of the Godhead the cross 
 without the figure was considered not only to recall Christ to the 
 mind, but actually to show him. There are four differently formed 
 crosses : The Latin, or Roman, Cross 
 (1) is believed to be like that on 
 which Christ suffered, and is the 
 one placed in the hand of a saint. 
 This cross is in the form of a man 
 with the arms extended ; the dis- 
 tance from the head to the shoulders 
 being less than from the shoulders 
 to the feet, and the length of the 
 arms less than that of the whole 
 figure. The Greek Cross (2) has 
 four equal branches. The Cross of 
 
 St. Andrew (3) is a cross saltier, or an X ; and the Egyptian, or 
 " Tau," Cross (4) has but three branches, like the letter T. This 
 last is also called St. Anthony's Cross, because this saint is repre- 
 sented with a crutch in the shape of the "Tau," and it is embroi- 
 dered on his vestments. It is also assigned as the cross of the Old 
 Testament, and the brazen serpent is represented on a pole with this 
 
i 
 
 ^ 
 
 4 SYMBOLISM IN ART. 
 
 form. The Patriarchal Cross is of the same shape as the Latin Cross, 
 but has two horizontal bars. There are numerous varieties of the 
 Greek and Latin crosses, such as the ^laltese Cross, the Cross of 
 Dorat, and various others which pertain in some cases to certain lo- 
 calities. The cross is often interlaced or combined with the first two 
 letters of the name of Christ in Greek. This monogram itself is called 
 the Labarum, or the Cross of Constantine, this being the form of the 
 legendary cross which he saw in the sky, and which was inscribed, ac- 
 cording to Eusebius, EN TOYTQ NIKA ("Conquer by this"). Fre- 
 quently, when the cross was made of gold or silver, the five wounds 
 of Christ were represented by inserting in it as many carbuncles or 
 rubies, there being one in the centre and one at each extremity. 
 
 The Lamb has been an emblem of the Saviour from the earliest 
 period of Christian art. It w^as the type of him in the Old Testa- 
 ment, and the name given him by St. John the Baptist (John. i. 28). 
 "When standing, bearing the cross or a banner, with a nimbus about 
 the head, it is the Lamb of God, and is frequently inscribed Ucce 
 Agnus Dei. The Twelve Apostles are represented by as many lambs ; 
 while the thirteenth, the symbol of Christ, bears the cross or has a 
 nimbus about the head, and is frequently larger than the others. 
 The lamb, called the Apocalyptic Lamb, has seven horns and seven 
 eyes (Rev. v. 6). The lamb is also a general symbol of modesty, 
 urity, and innocence, as when made the attribute of St. Agnes. 
 
 ^HE Lion is another symbol of Christ, the " Lion of Judah," and 
 is sometimes represented with a cruciform nimbus. According to 
 an Eastern tradition, the cub of the lion is born dead, and is licked 
 by its sire until it comes to life on the third (lay.^^ HcJio^ it is sym- 
 bolical of the resurrection. It is given, to /St. Jerome knd other 
 hermits as the emblem of solitude ; to those who"pcrished in the 
 amphitheatre as the symbol of their death ; and is placed at the feet 
 of some to denote their courage and fortitude under the sufferings 
 of martyrdom. 
 
 The Pelican, who tears open her breast to feed her young with 
 her blood, is th« emblem of our redemption through the sufferings 
 of Christ ; it is also a symbol of the Eucharist. 
 
 The Dragon is the symbol of Satan and sin. It is represented 
 as conquered by Christianity, as in the legends of St. Margaret, St. 
 Michael, St. George, and St. Sylvester. In the legend of St. Martha 
 
SYMBOLISM IN ART. 5 
 
 it represents a flood and pestilence. The "jaws of hell" are repre- 
 sented by the open mouth of a dragon emitting flames. 
 
 The Serpent, another emblem of sin, is sometimes placed beneath 
 the feet of the Virgin ; sometimes twined around a globe, to indi- 
 cate the power of sin over the entire world. In some symbolic 
 pictures of the Crucifixion the serpent lies dead at the foot of the 
 cross, " or, if alive, looking impotently up at the second Adam upon 
 the tree of our salvation, as before, according to art, he looked tri- 
 umphantly down upon our first parents, from the tree of our fall." 
 
 The Hind or Hart is the especial attribute of St. Eustace, i 
 St. Procopius, St. Giles, an^ ^t. Hubert., It was made the symbol 
 ""^f religious aspiration by the " sweet singer of Israel " (Psalm xlii.), 
 and is also an emblem of solitude and hermit life. 
 
 The Unicorn. This fabulous creature was said to be able to 
 evade all pursuers except a virgin of perfect purity in heart, mind, 
 and life. It is given as an attribute only to the Virgin and St. Jus- 
 tina, and is the emblem of female chastity. 
 
 The Peacock is seen on tombs, sarcophagi, and among funereal 
 emblems. It symbolizes the change from life to immortality. It 
 was borrowed from pagan art, where it represented the apotheosis of 
 an empress. It was the bird of Juno, but was not the symbol of 
 pride until modern times. 
 
 The Dove is the emblem of the soul when represented as issuing 
 from the mouth of the dying ; an emblem of purity when given to 
 the Virgin and certain female saints ; also the symbol of the Holy 
 Ghost and of spiritual inspiration. It symbolizes the divine Spirit 
 when it hovers over holy men, as the emblem of their heaven-sent 
 inspiration ; and is seen in pictures of the Baptism of Christ, the 
 Pentecost, and the Annunciation. 
 
 The Olive, as the emblem of peace, 
 is given to the Archangel Gabriel and 
 to some saints. It is seen upon the 
 tombs of martyrs, and is sometimes 
 borne by the angels who announce the 
 nativity. 
 
 The Palm. The use of the palm 
 as the symbol of martyrdom is au- 
 thorized by Scripture (Rev. vii. 9). 
 
6 
 
 SYMBOLISM IN ART. 
 
 It belongs to all the " noble army of martyrs." It is placed in 
 their hands and carved on their tombs. It is sometimes brought to 
 them by angels as if from heaven itself. It is very much varied 
 ill form and size. 
 
 The Lily, wherever seen, has but one signification, which is 
 
 chastity and purity. It belongs espe- 
 cially to pictures of the Annunciation 
 and to St. Joseph, whose rod was said 
 to have put forth lilies. 
 
 Fruit or Flowers, although fre- 
 quently employed merely as ornaments, 
 have, under certain circumstances, dif- 
 ferent significations. As the apple is 
 an emblem of the fall in Paradise, in many pictures, so when pre- 
 sented to the infant Saviour, or in his hand, it signifies redemp- 
 tion. Roses are illustrative of the legends of St. Elizabeth of 
 Hungary, St. Cecilia, and St. Dorothea, and a type of the Virgin 
 as the "liose of Sharon." A bursting pomegranate is the symbol 
 of a liopeful future. Any fruit in the hand of St. Catherine is a 
 symbol of " the fruit of the Spirit." 
 
 The Lamp, Lantern, or Taper is most frequently the symbol of 
 piety. But the lamp, as the attribute of St. Lucia, signifies heavenly 
 wisdom, or spiritual light. 
 
 Fire and Flames are emblems of zeal and fervor of soul, or of 
 the sufferings of martydom. 
 
 The Flaming Heart is symbolical of fervent piety and spiritual 
 love. 
 
 The Crown, when on the head of the Madonna, makes her the 
 
 I Queen of Heaven and Regina Angelorum. 
 
 V >/V Y j\ ll // y When the attribute of a martyr, it signifies 
 
 V^-y^^. ^^^^2^ *^® victory over sin and death, or denotes 
 
 ^ that the saint was of royal blood ; in the lat- 
 
 ter case it is usually placed at the feet. Among 
 the Jews the crown was tlie ornamenr"'6f a 
 brfde, and to the present time it is placed on 
 the head of a nun when consecrated as the Bride 
 of Christ. For this reasori it is more" frequently 
 seen on the heads of female saints, while those 
 
SYMBOLISM IN ART. 7 
 
 of the other \ex hold it in the hand. It is sometimes a mere circlet, 
 often a chaplet of flowers; and again it is magnificent with gold and 
 precious jewels. 
 
 \ The Sword, Axe, Lance, and Club are all symhols of martyr- 
 dom, and are the attributes of certain saints, and signify the manner 
 of death they suffered. The sword is also an attribute of the warrior 
 saints, and sometimes is an emblem of a violent death, without being 
 the instrument employed. 
 
 The Skull and Scourge symbolize penance. 
 
 The Shell, pilgrimage. 
 
 The Bell signifies the exorcism of evil spirits. 
 
 The Anvil is the attribute of St. Adrian, and is the symbol of his 
 death. 
 
 The Arrow is the attribute of St. Sebastian, St. Ursula, and 
 St. Christina. 
 
 The Poniard, of St. Lucia. 
 
 The Caldron, of St. Cecilia and St. John the Evangelist. 
 
 The Shears and Pincers, of St. Agatha and St. Apollonia. 
 
 The Wheels, of St. Catherine. 
 
 The Standard, or Banner, is the symbol of victory. It be- 
 longs to the military saints, and to those who carried the gospel 
 to heathen lands. It is borne by Christ after the resurrection. 
 St. Eeparata and St. Ursula are the only female saints to whom it 
 is given. 
 
 The Chalice is the emblem of faith, and is an attribute of 
 St. Barbara. With a serpent, it is that of St. John the Evangelist. 
 
 The Book, in the hand of St. Stephen, is the Old Testament ; in 
 the hands of the Evangelists it represents their own writings. In 
 other cases it is the Scriptures, or the symbol of the learning and 
 writings of the saint who bears it. 
 
 The Church, in the hand of St. Jerome, is the symbol of his love 
 and care for the whole Christian Church. In other cases it is gen- 
 erally the model of some particular church, and the saint who bears 
 it was its founder or first bishop. 
 
 The Ship. In early times the ark was the symbol of the Chris- 
 tian Church, but later any ship has had this significance. The boat 
 of St. Peter, tempest-tossed and guided by Christ, is symbolical of 
 his watchful care of his Church. 
 
8 SYMBOLISM IN ART. 
 
 The Anchor is one of the earliest Christian symbols. It is seen 
 in the cal;acombs and on very ancient gems. It is the emblem of 
 immovable hope and untiring patience. It is an attribute of some 
 saints in illustration of their legends, as in the case of St. Clement. 
 
 The Symbols of the Passion and Crucifixion are numerous ; 
 and although rarely seen in the catacombs and in early sculpture, 
 they are constantly found in churches. They are, the two swords of 
 the Apostles, the ear of Malchus, St. Peter's sword, the pillar and 
 cord, the scourge, the crown of thorns, the three dice, the spear, the 
 sponge, the nails, the cross, the thirty pieces of silver, the hammer 
 and pincers, the ladder, the lantern, the boxes of spice for embalm- 
 ing, the seamless garment, the purse, and the cock. The five wounds 
 are represented by the hands and feet with a heart in the centre, 
 each pierced with one wound ; or by a heart alone, with five wounds. 
 
 Ears of Corn and Bunches of Grapes were symbols of the. bread 
 and wine of the Holy Eucharist ; while the representations of the 
 labors of the vintage were typical of those of Christians in the vine- 
 yard of the Lord. The vine or vine leaf was an emblem of the 
 Saviour, the true vine. 
 
 The Candelabrum was an emblem of Christ and his Church, the 
 light of the world. With seven branches it refers to the seven gifts 
 of the Spirit, or to the seven churches (Rev. i. 20). 
 
 Little Naked Bodies are the symbols of the souls of men, and 
 are seen in pictures of St. Michael when he is represented as the Intro- 
 ductor of souls. They are also placed in the hand which symbolizes 
 God the Father. 
 
 II. SYMBOLISM OF COLORS. 
 
 In ancient art each color had a mystic sense or symbolism ; and 
 its proper use was an important consideration, and carefully studied. 
 
 White is worn by the Saviour after his resurrection, by the Virgin 
 in representations of the Assumption, by women as the emblem of 
 chastity, by rich men to indicate humility, and by the judge as the 
 symbol of integrity. \ It is represented sometimes by silver or the .^ 3 
 diamond ; and its sentiment is purity, virginity, innocence, faith, joy, 
 and liglit. 
 
 Red, the color of the ruby, speaks of royalty, fire, divine love, 
 the Holy Spirit, creative power, and heat. In an opposite sense it 
 
^w , __^ i^Ay "y ^^y 
 
 SYMBOLISM IN ART. 9 
 
 symbolized blood, war, and hatred. Bed and black combined were the 
 colors of Satan, purgatory, and evil spirits. Red and white roses are 
 emblems of love and innocence, or love and wisdom, as in the garland 
 of St. Cecilia. 
 
 Blue, that of the sapphire, signified heaven, heavenly love and 
 truth, constancy and fidelity. Chri 
 blue mantle; St. John, a blue tunic, 
 
 Green, the emerald, the color of spring, expressed hope and 
 victor 
 
 ignihed heaven, heavenly love and 
 
 u'ist and the Yirgin (Klary wear thti t n^ 
 
 or of Rnrino" PTnrpsspri }ir>r»P nt1^-^-' 
 
 . E LLOW OR Gol d was the pmlilpn^ (^f fhff «n^, ^-iTp^g^oj^ogq of God, 
 marriage, and fruitfulnesSj":''St. Joseph' and(St. Peter' wear yellow. 
 Yellow has also a bad signifiettttoTrivhen it has a 'dirty, dingy hue, 
 such as the usual dress of Judas, and then signifies jealousy, incon- 
 stancy, and deceit. 
 
 Violet or Amethyst signified passion and suffering, or love and 
 truth. Penitents, as the Magdalene, wear it. The Madonna wears 
 it after the crucifixion, and Christ after the jzesu-rr^atioa* 
 s. Gray is the color of penance, mourning, humility, or accused 
 innocence. 
 
 Black with white signified humility, mourning, and purity of life. 
 Alone, it spoke of darkness, wickedness, and death, and belonged to 
 Satan. In pictures of the Temptation, Jesus sometimes wears black. 
 
 III. SYMBOLS OF GOD THE FATHER. 
 
 XrvA 
 Before the twelfth century there were no portraits of God the 
 
 Father, and the symbol used to indicate his presence was a hand 
 issuing from the clouds. This hand when entirely open is in the act 
 of bestowing, and has rays from each finger. It was generally repre- 
 sented in the act of benediction ; and the position showed whether it 
 belonged to Eastern or Western, or to Greek or Latin art, — for the 
 benedictory gesture differs in the two churches. " In the Greek 
 Church it is performed with the forefinger entirely open, the middle 
 finger slightly bent, the thumb crossed upon the third finger, and the 
 little finger bent. This movement and position of the five fingers 
 form more or less perfectly the monogram of the Son of God." The 
 Latin benediction is given with the third and little fingers closed, the 
 thumb and the other two fingers remaining open and straight. This 
 
10 SYMBOLISM IN ART. 
 
 is said to symbolize the three persons of the Trinity by the open 
 fingers, and the two natures of Christ by the closed. The hand is 
 frequently surrounded by the cruciform nimbus, wliich in the early 
 centuries was given to God alone. The hand is most frequently seen 
 in pictures of the Baptism of Christ; the Agony in the Garden ; in 
 the Crucifixion, where it is placed on the summit of the cross in the 
 act of benediction ; and when Jesus is represented as reascending to 
 heaven after his death, bearing the cross in his hand, the right hand 
 of the Father is extended to him as if *' in a manner to assist him to 
 rise." In another representation of the hand of God it is filled with 
 little naked figures whose hands are joined as if in prayer. These 
 are the souls of the righteous who have returned to God. 
 
 The next symbol of the Father was a face in the clouds, then a 
 bust; and gradually by the end of the fourteenth century a figure 
 and distinct characteristics represented the first person of the God- 
 head. In the besfinninor there was little or no distinction between 
 the representations of the Father and Son ; but gradually the Father 
 ■was made older, while the place of honor, the royal crown on his head, 
 and the globe in his hand indicated a superior dignity and consider- 
 ation.^ From this time to that of the Renaissance, however, the 
 representations of God were but little more than those of a pope or 
 king ; the triple tiara was indeed increased by the addition of two 
 more crowns, and when in the garments of a king a nimbus encircled 
 the crown. With the aesthetic genius and progress of the Renais- 
 sance, with Michael Angelo, Perugino, and Raphael, came representa- 
 tions of God that more satisfactorily embody that mental conception 
 which can never be embodied, — the conception of God, of Jehovah, 
 the Creator and Ancient of days. But at length it came to be remem- 
 bered that no personal representation of the Father should ever be 
 made. No mortal man hath seen or can see him ; and Jesus, being 
 the Word, was the speech of God, and was the fitting representation 
 of the Father whenever he had spoken. Since the sixteenth century 
 the Father has been symbolized by the triangle, which is his linear 
 emblem, or some other geometrical figure inscribed with his name, 
 and surrounded with rays of light. Tiiis radiating circle is itself an 
 emblem of eternity. Sometimes a flood or blaze of light alone is 
 the symbol of the ** appearance of brightness " which the prophet 
 
 ^ Christ AH God, equal to the Father ; as man, iuferior to the Father. 
 
SYMBOLISM IN ART. 11 
 
 describes (Ezek. viii. 2) ; but the triangle became extremely popular 
 on account of the ideas or teaching which it embodied. Here the 
 Father, represented by his name, in Hebrew, occupied the centre of 
 the triangle which symbolized the Trinity, and all was contained in 
 the circle of Eternity. 
 
 This abstruse symbol is often seen in the decorations of the 
 churches of the present day and upon the vestments of bishops. 
 
 IV. SYMBOLS OF GOD THE SON. 
 
 The usual symbols of Christ have been mentioned under the head 
 of general symbols; for they are capable of various significations, and 
 are employed as attributes of saints or to denote their characteristics. 
 They are the glory, aureole, or nimbus, the fish, cross, lamb, and 
 lion. The traditions of the earliest portraits of Christ will be found 
 by referring to the legends of King Abgarus and St. Veronica. From 
 the beginning of Christian art, Christ has been represented by por- 
 traits rather than symbols, and in such a manner as to render them 
 quite unmistakable. In the earliest representations of the Crucifixion, 
 it was surrounded with various symbols ; and the aim of the artists 
 ■who painted them was to portray the mysterious death which convulsed 
 Nature, raised the dead, and wrought mighty miracljs^rajther JhiiiLlh^ 
 mere physical sulFenngs an d hTT man death which later art presents. 
 
 Among the symbols thus j&sed were jth^^^juji^a nd mo on, repre- 
 sented by the classic figures of Sol and Luna, with the rays and 
 ciesceut, ur sealed" m their orbs surrounded "witli clouds, with th eir 
 right hands~raised to the cheek, a n ancie ntsig n of sor row. _ Again, 
 they bore torches reversed. ^Figures are seen rising from tombs and 
 ~lroin the water, showing that the dead shall rise from sea and land. 
 Earth and Ocean are also symbolized. In one ancie nt iv ory. Earth 
 is half nude and sits beside a tree ; in one hand she holds a cornu- 
 copia, the symbol of abundance, while a serpent nurses at her breast, 
 the emblem of life nourished by the earth. The ocean is as a river- 
 _god^iding on a do lphin, or holding a subverted urnTlrom which the 
 water pours forth. The church and the synagogue are typified by 
 females ; the one on the right or place of honor, the church, holds a 
 banner and gazes up at the Saviour, while on the left the synagogue 
 turns her back as if rebellious. The Virgin and St. John are ever 
 
12 SYMBOLISM IN ART. 
 
 present at the crucifixion, from earliest to latest time. Their hands 
 are often raised to the cheek in token of affliction, and the disciple 
 bears the Gospel in his hand. Angels sometimes hold a crown above 
 the head of Christ, or hang from the cross in attitudes of anguish. 
 The presence of the Father is shown by the hand before described, 
 Iwhich holds the crown or is in the act of blessing. Other sj-mbols 
 J;Are the serpent twined about the foot of the cross ; the pelican tear- 
 ing her breast to feed her young, an emblem of redemption, also of 
 the sacrament of the Eucharist; a female figure crowned with towers 
 supposed to represent Jerusalem ; a skull symbolizes Adam ; the 
 sacritice of a heifer t3'pifies the Jewish rites ; and sometimes the 
 Evangelists are represented writing their Gospels, while their winged 
 symbols whisper in their ears. These are the most important acces- 
 sories of the symbolical representations of the Crucifixion ; the histor- 
 ical easily explain themselves. In many ancient crucifixions the 
 figure of Christ is clothed in a robe. Some had a drapery from the 
 hips to the knees. The draped figures are mostly, if not all, of 
 Byzantine origin ; and there is a legend which is given as a reason 
 for this mode of representation : " A priest who had exhibited to 
 the people a figure of Christ only cinctui'ed with a cloth was visited 
 by an apparition which said, 'All ye go covered w^th various raiment, 
 and me ye show naked. Go forthwith and cover me with clothing.* 
 The priest, not understanding what was moant, took no notice ; and 
 on the third day the vision appeared again, and having scourged 
 him severely with rods, said, ' Have I not told you to cover me 
 with garments ? Go now and cover with clothing the picture in 
 "which I appear crucified.' " 
 
 V. SYMBOLS OF THE HOLY GHOST. 
 
 From the sixth century to the present time, the dove has been 
 the constant and universal symbol of the Holy Ghost. It appears in 
 illustrations of the Scripture scenes, in which the Holy Spirit is men- 
 tioned from the "moving upon the face of the waters" to the Day of 
 Pentecost. There are also many re})rcsentations of his Mppeurance in 
 historical scenes, and in others which are partly or wliolly legi-ndary. 
 The dove is often present at the Nativity and the Annunciation : it 
 issues from the rod of Joseph, thus designating him to be the spouse 
 
SYMBOLISM IN ART. 13 
 
 of the Virgin ; it hovers above the heads of holy men and saints, 
 showing that their inspiration is heaven-sent, — among these are 
 David, St. John the Evangelist, St. Jerome, St. Teresa, and others. 
 Another representation, intensely symbolical, is that of the Saviour 
 surrounded by seven doves ; they are of snowy whiteness, and have 
 the cruciform nimbus ; they are emblems of the seven gifts of the 
 Spirit with which Christ was endowed, — wisdom, understanding, 
 counsel, strength, knowledge, piety, and fear (Isa. xi.). These doves 
 are frequently placed with three on each side and one at the top, 
 thus forming a kind of aureole. It may not be out of place to 
 observe that during the Middle Ages seven was esteemed a mystic 
 number. There were seven gifts of the Holy Ghost ; seven sacra- 
 ments ; seven planets ; seven days in the week ; seven branches 
 on the candlestick of Moses ; seven liberal arts ; seven churches of 
 Asia ; seven mysterious seals ; seven stars and seven symbolic trum- 
 pets ; seven heads of the Dragon ; seven joys and seven sorrows 
 of the Virgin ; seven penitential psalms ; seven deadly sins ; seven 
 canonical hours. Even Mohammed says, in the Koran, that " God 
 visited the skies, and formed there^ seven heavens" (Koran ii. 27). 
 Some cathedrals have seven chapels, as those at Eheims and Chartres. 
 During the tenth century the Holy Ghost was sometimes repre- 
 sented as a man ; but this representation was never received with as 
 much favor as the other. He was made of every age, from the 
 earliest to the latest years of life. As a little child, he floated on the 
 waters ; as a young child, he was in the arms of the Father ; his age 
 is according to the fancy of the artist, or the supposed requirements 
 of the representation. Among the legendary pictures in which he 
 was thus represented, is that of the reception of Christ in heaven, 
 after his earthly mission was ended ; the Holy Ghost is seated 
 by the Father, and has a book, symbolizing wisdom. He blesses 
 Jesus, as does the Father ; he also assists at the coronation of the 
 Virgin. In some instances the two representations of the Holy 
 Ghost were combined by the figure of a man with a dove on his head 
 or hand. Still another symbol is that of a dove from which ema- 
 nate rays of light, spreading out in every direction, forming a radi- 
 ating aureole about it. The dove is also one of the general symbols 
 of art, and as such is emblematical of purity and innocence, which 
 signification was made most emphatic by its use as the sacrifice 
 
14 SYMBOLISM IN ART. 
 
 for purification, under the Jewish law. As before mentioned, it 
 is the attribute of certain female saints, denoting chastity and 
 purity. 
 
 VI. SYMBOLS OF THE TRINITY. 
 
 Representations of the Divine Three in One were employed in 
 art from its earliest ages. It was symbolized by the combination of 
 three triangles, three circles, three fishes, and many other representa- 
 tions more obscure in their meanings. In later art the three persons 
 of the Trinity have been represented by three human figures, each 
 with its special attribute, that of the Holy Ghost being the dove. 
 Another mode represents the Father and Son with the dove between 
 them ; in the thirteenth and fourteenth centuries the dove was often 
 seen hovering between the first and second persons of the Trinity, 
 with the tips of the wings touching the lips of each. This represen- 
 tation is called the double procession of the Spirit ; illustrative of the 
 words of the Nicene Creed, " proceeding from the Father and the 
 Son." This representation belongs to the Latin Church. In these 
 representations, when the locality is heaven, the figures are always 
 seated. There is a device called the Italian Trinity, which was pop- 
 ular from the twelfth to the seventeenth century. In this the Father 
 holds a crucifix by the ends of the transverse beam, the figure of 
 Christ hanging between his knees ; the dove proceeds downwards 
 from the lips of the Father, and touches the head of the Son, or is 
 merely sitting on the cross. Some attempts have been made to 
 embody this mystery, by the representation of a body with three 
 heads, or a head with three faces; but they arc only frightful and 
 monstrous. 
 
 VII. SYMBOLS OF ANGELS. 
 
 According to Dionysius the Areopagite, there are three divisions 
 of angels, and these each divided into three classes or choirs, making 
 nine in all : — 
 
 I. Councillors of God, consisting of — 
 
 1. The SERAriTiM, rcjn-cscntcd as covered with eyes. 
 
 2. The Cherubim, rej)rusented with six wings, and usually stand- 
 ing on wheels, according to the description of Ezekiel. Sometimes 
 
SYMBOLISM IN ART. 15 
 
 they have an open book. These two orders stand always before God, 
 praising and adoring him. 
 
 3. Thrones are represented carrying a throne or tower, and their 
 duty is to support the throne of God. 
 
 II. Governors. — These rule the stars and regulate the universe. 
 
 4. Dominations, represented with a sword, a triple crown and 
 sceptre, or an orb and cross. 
 
 5. Virtues. — These carry a battle-axe and pennon or a crown 
 and censer, and are in complete armor. 
 
 6. Fowlers. — These hold a baton, or are in the act of scourging 
 or chaining evil spirits. 
 
 III. Messengers of God. 
 
 7. Princedoms or Principalities. — These are in armor, with 
 pennons, or holding a lily. 
 
 8. Archangels. — Of these, three are universally known by name, 
 especially venerated, and depicted in Christian Art : — 
 
 a. Michael (" like unto God "), captain-general of the host of 
 heaven, protector of the Hebrew nation, conqueror of the hosts 
 of hell ; lord and guardian of souls, patron saint and prince of the 
 Church Militant. 
 
 h, Gabriel ("God is my strength"), guardian of the Blessed 
 Virgin, the bearer of important messages, the angel of the Annun- 
 ciation, the preceptor of the patriarch Joseph. 
 
 c. Raphael (" the medicine of God "), the chief of guardian angels, 
 the conductor of the young Tobias. 
 
 Tradition names four other archangels : — 
 
 d. Uriel ("the light of God"), the strong companion, the regent 
 of the sun, the teacher of Esdras.-^ 
 
 e. Chamuel (" one who sees God ") is believed by some to be 
 
 1 Uriel is represented in Christian Art as holding in his right hand a drawn 
 sword across his breast, with flames on his left. Another tradition names the 
 three last-mentioned archangels as follows : Sealtiel, the Praying Spirit, said to 
 be the angel who appeared to Agar in the wilderness, whom Art dei)icts with face 
 and eyes cast down, and his hands clasped upon his breast, as if he were a peni- 
 tent; Jehiulicl, the Eenninerator, supposed to be the angel whom God sent before 
 the children of Israel, and who in pictures holds a golden crown in his right hand, 
 and a scourge of three black cords in his left ; Barachiel, the Helper, said to be 
 the angel who spoke to Abraham, and who rebuked Sara when she laughed, and 
 who is painted with the lap of his cloak filled with white roses. 
 
16 SYMBOLISM IN ART. 
 
 the one who wrestled with Jacob, and appeared to Christ during his 
 agony iu the garden ; but others believe that this was Gabriel. 
 
 /. JopniEL ("the beauty of God") the guardian of the tree of 
 knowledge, and the one who di'ove Adam and Eve from the Garden 
 of Eden, tlie protector of those who seek truth, the preceptor of the 
 sons of Noah, the enemy of all who pursue vain knowledge. 
 
 g. Zadkiel ("the righteousness of God"). According to some 
 authorities he stayed the hand of Abraham from sacrificing Isaac ; 
 but others believe that this was done by Michael. 
 
 The attributes of Michael are the sword and scales ; of Gabriel, 
 the lily ; of Raphael, the staff and gourd of the pilgrim ; of Uriel, 
 a roll and book; of Chamuel, a cup and staff; of Jophiel, a flaming 
 sword ; and of Zadkiel, the sacrificial knife. When represented merely 
 as archangels and not in their distinctive characters, they are in 
 complete armor, holding their swords with points upwards, and 
 sometimes with trumpets. 
 
 9. Angels. — Variously represented according to the purpose for 
 which they are sent forth. 
 
 The Greek word for angel signifies literally " a bringer of tidings ; " 
 therefore this term, though applied to all heavenly beings below the 
 Godhead, belongs most properly to archangels and angels who are 
 brought into communication with mankind. When Christ is rep- 
 resented with wings in Greek art, it is as " the great angel of the 
 will of God." John the Baptist and the Evangelists are angels, also, 
 inasmuch as they were God's messengers, and they are sometimes 
 represented with wings.^ A glory of angels is a representation in 
 which the Trinity, Christ, or the Virgin is surrounded by circles of 
 angels, representing the different choirs. The interior circles, the 
 Seraphim and Cherubim, are symbolized by heads with two, four, 
 or six wings, and are usually of a bright red or blue color. Properly 
 the Seraph, whose name signifies " to love," should be red ; and the 
 Cherub, whose name signifies " to know," should be blue. Angels 
 should always be young, beautiful, perfect, but so represented as to 
 seem immortal rather than eternal, since they are created beings. 
 In early art they were always draped ; and although all colors are 
 employed in the drapery, white should be the prevailing one. Wings 
 
 1 See the Angels, or Bishops, of the Seven Churches, in the Apocalypse, or 
 Revelations, of St. John. 
 
SYMBOLISM IN ART. 17 
 
 are seldom wanting, and the representation of them as the attribute 
 of celestial beings did not originate in Christian art. This symbol 
 of might, majesty, and divine beauty is found in the remains of 
 Egypt, Babylon, and Nineveh, as well as in Etruscan art. 
 
 VIII. SYMBOLS OF THE VIRGIN. 
 
 Among the symbols of the Blessed Virgin, the titles by which 
 she is known, and from which certain pictures and effigies are named, 
 are by no means the least interesting, showing as they do the esti- 
 mation in which she is held, and the tenderness, as well as sacred- 
 ness, of the love she engenders in the hearts of her faithful clients. 
 As the protector of the afflicted she is represented with her robe so 
 spread out as to cover the votaries who pray for her gracious aid. 
 In this character she has several titles, such as — 
 
 Santa Maria di Misericordia, Our Lady of Mercy; and by this 
 title, Nuestra Seiiora de la Merced, she is known as the patroness 
 of the Spanish Order of Mercy. When painted for their institutions, 
 she frequently holds a badge of the order on a tablet. 
 
 Santa Maria del buon Consilio, Our Lady of Good Counsel. 
 
 S. M. della Grazia, Our Lady of Grace. 
 
 S. M. Auxiliuni Afflictorum, Help of the Afflicted. 
 
 S. M. del Pianto, del Dolore, Our Lady of Lamentation, or Sorrow. 
 
 S. M. del Soccorro, Our Lady of Succor, or of the Forsaken. 
 
 S. M. de buon Cuore, Our Lady of Good Heart. 
 
 S. M. Consolatrice, della Consolazione, or del Conforto, Our Lady 
 of Consolation. 
 
 S. M. Refugium Peccatorum, Refuge of Sinners. 
 
 S. M. della Speranza, Our Lady of Hope. 
 
 She is invoked by women in travail as — 
 
 S. M. del Parte, Our Lady of Good Delivery. 
 
 Again, by the people, as — 
 
 S. M. della Pace, Our Lady of Peace. 
 
 S. M. del Popolo, Our Lady of the People. 
 
 S. M. della Vittoria, Our Lady of Victory. 
 
 By students she is invoked as — 
 
 S. M. della Sapienza, Our Lady of Wisdom. 
 
 S. M. della Perseveranza, Our Lady of Perseverance. 
 
 2 
 
18 SYMBOLISM IN ART. 
 
 When painted for colleges and institutions of learning, she fre- 
 quently holds a book. 
 
 By prisoners she is called, — 
 
 S. M. della Liberta, or Liberatrice, Our Lady of Liberty. 
 
 S. ^L della Catena, Our Lady of Fetters. 
 
 There are also many titles derived from the circumstances of her 
 life, or from certain accessories of the representation, as — 
 
 S. M. della Cintola, Our Lady of the Girdle, when she gives her 
 girdle to St. Thomas. 
 
 S. M. del Libro, when she holds the book of AVisdom. 
 
 S. M. del Presepio, Our Lady of the Cradle, when in a Xativity. 
 
 S. M. della Lettera, the Madonna of the Letter, which illustrates 
 the legend that she wrote a letter, a. d. 42, from Jerusalem to the 
 people of Messina. This is her title as protectress of that city. 
 
 S. M. della Scodella, when with a cup she dips water from a 
 fountain. 
 
 S. M. della Rosa, Our Lady of the Rose, when she holds a rose. 
 
 S. M. della Spina. This is her title as protectress of Pisa, when 
 she holds the crown of thorns. 
 
 S. M. de Belera, Our Lady of Bethlehem. "With this title she is 
 the patroness of the Jeronymites. 
 
 S. M. di Loretto, Our Lady of Loretto. See legend of the Santa 
 Casa. 
 
 S. M. del Pillar. This is her title as protectress of Saragossa. 
 According to the tradition, she descended from heaven, standing on 
 a marble pillar, and appeared to St. James when he was preaching 
 in Spain. This legend is often seen in Spanish pictures, and the 
 pilhir is preserved in the cathedral of Saragossa. 
 
 S. M. del Carmine, Our Lady of Mount Carmel, under which title 
 she is the protectress of the Carmelites. 
 
 S. M. della Neve, Our Lady of the Snow. See legend of Santa 
 Maria Magt^iore. 
 
 S. M. del Rosario, Our Lady of the Rosary. See the Rosary. 
 
 S. M. della Stella, Our Lady of the Star, when the star is embroi- 
 dered on her mantle as an attribute. 
 
 S. M. del Fiore, Our Lady of the Flower. This is her title as 
 protectress of Florence. 
 
 Certain prophets are sometimes represented as attending on Mary 
 
SYMBOLISM IN ART. 19 
 
 and the infant Jesus. They are those who have referred especially to 
 the Incarnation. They are : — 
 
 Moses, because he beheld the burning bush. 
 
 Aaron, whose rod blossomed miraculously. 
 
 Gideon, whose fleece was wet with dew when it was dry all around. 
 
 Daniel (Dan. ii. 45). 
 
 David, both prophet and ancestor. 
 
 Isaiah, who prophesied that a virgin should conceive and bear a son. 
 
 Ezekiel (Ezek. xliv. 2). 
 
 Frequently the figures of these prophets are omitted, and symbols 
 of them introduced, as the burning bush for Moses, the dewy fleece 
 for Gideon, the rod for Aaron, etc. 
 
 Certain women, too, are regarded as types of Mary, and are often 
 seated at her feet, or otherwise represented near her, as — 
 
 Judith and Esther, who were emblems of the Virgin, in having 
 brought deliverance to Israel. 
 
 Euth, because she was the ancestress of David. 
 
 Bathsheba, because she sat on the right hand of her son. 
 
 Abishag, who was " the virgin who was brought to the king." 
 
 There are certain general symbols which are also given to Mary, 
 with peculiar significations. 
 
 The Apple, when in the hand of the infant Saviour, signifies the 
 sin in Paradise, which made his coming necessary ; but in the hand 
 of the Virgin, it designates her as the second Eve. 
 
 The Seepent, the general emblem of Satan and sin, has a pecu- 
 liar meaning when placed beneath the feet of the Virgin, and is illus- 
 trative of the prophecy, Ipsa conteret caput tuum (" She shall bruise 
 thy head "). 
 
 The Globe, beneath the Virgin and entwined by a serpent, is the 
 symbol of her triumph over a world fallen through sin. 
 
 The Pomegranate, the emblem of hope, is frequently given to 
 the Virgin by the child Jesus. 
 
 Birds, in ancient pictures, figured the soul, or the spiritual, 
 as the opposite of the material. Thus the dove is the Holy Spirit 
 hovering above her; while the seven doves, which typify the gifts 
 of the Spirit, when surrounding the Virgin, make her the Mater Sa- 
 pientiae, or the Mother of Wisdom. When doves are near her while 
 she reads or works, they express her gentleness and tenderness. 
 
20 
 
 SYMBOLISM IX ART. 
 
 The Book in the hand of Mary, if open, represents the book of 
 Wisdom ; if closed or sealed, it is a mystical symbol of the Virgin, 
 which will be further explained. 
 
 Flowers were consecrated to the Virgin; and Fruits signify "the 
 fruits of the Spirit, — jo}^ peace, and love." 
 
 Lastly, there are many symbols of the Virgin, derived from the Can- 
 ticles and the Litanies of the Virgin, and which belong especially to her : 
 The Lily. " I am the rose of Sharon, and the lily of the valley " 
 (Cant. ii. 12). 
 
 The Rose is one emblem of love and beauty, and especially dedi- 
 cated to Mary. A plantation or garden of roses is often represented. 
 The Enclosed Garden (Cant. iv. 12). 
 
 The Star is often embroidered on her veil or mantle. When she 
 has a crown of twelve stars it is illustrative of the description in 
 
 the Revelation. She is also called Stella 
 Maris, the Star of the Sea ; Stella Jacobi, 
 the Star of Jacob; Stella non Erratica, 
 the Fixed Star ; and Stella Matutina, the 
 Morning Star. 
 
 The Sun and Moon refer to her as 
 the woman of the Apocalypse : "A 
 woman clothed with the sun, having the 
 moon under her feet, and on her head 
 a crown of twelve stars." 
 
 The Stem of Jesse is represented as a 
 green branch twined with flowers (Isa. 
 xi. 1). 
 
 The Porta Clausa, or Closed Gate 
 (Ezek. xliv. 4). 
 
 The Well, Fountain, City of Da- 
 vid, Temple of Solomon, and Tower 
 OF David are all symbols borrowed 
 from the Canticles. 
 
 The Olive, the Cypress, and the 
 Palm are all emblems of the Virgin. The 
 first signifies peace, hope, and abun- 
 dance ; the second points to heaven, and 
 Tetramorph. the third speaks of victory. 
 
SYMBOLISM IN ART. 
 
 21 
 
 The Cedar of Lebanon, by its height, its perfume, its heahng 
 quahties, and its incorruptible substance, symbohzes the greatness, 
 goodness, and beauty of the Virgin. 
 
 The Sealed Book, in the hands of the Virgin, alludes to the text, 
 " In that book were all my members written," and also to the sealed 
 book described by Isaiah (xxix. 11, 12). 
 
 The Mirror is borrowed as an emblem from the book of Wis- 
 dom (vii. 25) : Specula sine maculd. 
 
 The explanation of the seven joys and the seven sorrows of the 
 Virgin, as well as that of the mysteries of the Rosary, will be found, 
 by reference to them in their alphabetical order, in the next division 
 of this book. 
 
 IX. SYMBOLS OF THE EVANGELISTS. 
 
 "When the Evangelists are represented together, it is in their char- 
 acter of witnesses, upon whose testimony the truth of Christianity 
 rests ; when they are single, they are usually presented as teachers or 
 patrons. The earliest sym- 
 bol of the Evangelists was 
 a Greek cross, with a scroll 
 or book in each angle, — 
 emblems of the writers of 
 the four Gospels. The sec- 
 ond symbol was that of the 
 four rivers which rise in 
 
 T) J- c i.- -i-u^ (Mosaic.) St. Mark. 
 
 Paradise. Sometimes the 
 
 Saviour with a lamb, or the symbolic Agnus Dei, was represented on 
 an eminence, with the four streams, symbolizing the Evangelists, 
 
 flowing from beneath him. Their next 
 symbol was the four fiery creatures of 
 Ezekiel's vision (Ezek. i. 5). These 
 were interpreted by the Jews, as rep- 
 resenting the archangels ; also the 
 prophets Isaiah, Jeremiah, Ezekiel, 
 and Daniel ; but the early Christians 
 explained them as emblems of the 
 
 St. Mark. Tr« t . 
 
 Evangelists. 
 The four " beasts " of the Apocalypse received the same explana- 
 
22 
 
 SYMBOLISM IN ART. 
 
 tion, and in the seventh century they had become the distinctive 
 symbols of these inspired witnesses. 
 
 St. Jerome explains the indivi- 
 ,v^ ,., ,, , dual application of these symbols 
 
 ^ , /^^^J<^^ thus:- 
 
 1. The Cherub, which most re- 
 sembles a human being, was given 
 to St. Matthew, because he speaks 
 
 jv v^_,..-^ more of the human than of the 
 
 l^ -^J^ divine nature of our Saviour. 
 
 2. The Lion symbolizes St. Mark, 
 
 (Mosaic, 5th century.) St. Lute. ^^^ ^^^^^ ^^^^^^^ . _ 
 
 a. He commences his epistle with the mission of St. John the 
 Baptist, ''The voice of one crying in the wilderness." 
 
 b. The king of beasts 
 is a type of the royal dig- 
 nity of Christ, which St. 
 Mark makes so apparent. 
 
 c. According to an 
 Oriental tradition, the 
 young lions are born dead, 
 and after three days are 
 made alive by the breath 
 or the roar of the sire ; 
 thus they are an emblem of the Resurrection, of which St. Mark is 
 called the historian. 
 
 3. The Ox was given to St. Luke because he especially sets forth 
 
 the priesthood of Christ, and the ox is 
 symbolical of sacrifice. 
 
 4. The Eagle was given to St. John 
 as an emblem of the lofty flights of his 
 inspiration. 
 
 Others regarded these ** beasts" as shad- 
 owing forth the Incarnation, Passion, Resur- 
 rection, and Ascension of Jesus ; and they 
 arc also believed to represent the fourfold 
 character of Christ as man, king, high- 
 
 (Mosaic, A. D. 750.) St. Luke. , ^ , » o' o 
 
 priest, and God. 
 These symbolic creatures were always represented as winged. The 
 
 (Jlosaic, 11th Century.) St. John. 
 
SYMBOLISM IN ART. 
 
 23 
 
 union of all four "beasts" forms that mysterious emblem called the 
 Tetramorph. In another symbol a woman represents the new Law, 
 or the Church. She is crowned and seated on a creature who has 
 the four heads of these symbolic beasts, the body of a horse, and 
 four feet, embracing one of each of the four creatures. Again the 
 Church is in a triumphal chariot, driven by a cherub or angel, 
 and drawn by the lion, ox, and eagle. The next advance was the 
 combination of the human form with the heads of these mystic beasts. 
 Eigr.res formed in this way were sometimes represented alternately 
 with the figures of the prophets, all forming a circle. These ideas 
 seem to have been borrowed from the winged bulls, with human 
 heads, found at Nineveh. 
 
 At length the only symbol retained in the representations of the 
 Evangelists was the wings. These were attached to the human form ; 
 they bear their books, and the 
 symbolic creatures were repre- 
 sented near them or at their feet. 
 The Evangelists were often 
 represented together, with four 
 prophets, thus symbolizing the 
 old and new law ; or with four 
 doctors of the Church, as wit- 
 nesses to, and interpreters of 
 the truth. 
 
 In later art, the Evange- 
 lists appear without emblems 
 or attributes ; sometimes with 
 their names inscribed above or 
 beneath their representations. 
 In speaking of the different 
 stages of this symbolism, Mrs. 
 Jameson says : " It will be in- 
 teresting to pause for a moment and take a rapid, retrospective 
 view of the progress, from first to last, in the expression of an idea 
 through form. First, we have the mere fact, — the four scrolls, or 
 the four books. Next, the idea, — the four rivers of salvation, flowing 
 from on high to fertilize the whole earth. Thirdly, the prophetic 
 symbol, — the winged cherub of fourfold aspect. Next, the Christian 
 
 (Fra Angelico.) 
 
 -2Sk_ 
 
 (Fra Angelico.) 
 
2-i 
 
 SYMBOLISM IN ART. 
 
 symbol, — the four beasts in the Apocalypse, with or without the 
 ant'el-win^s. Then the combination of the emblematical animal with 
 the human form. Then the human personages, each of venerable 
 or inspired aspect, as becomes the teacher and witness ; and each 
 attended by the Scriptural emblem, — no longer an emblem, but an 
 ji attribute marking his individual vocation and character. And lastly, 
 ■ the emblem and attribute both discarded, we have the human being 
 only, holding his gospel, — that is, his version of the doctrine of 
 Christ." 1 
 
 X. SYMBOLS OF THE APOSTLES. 
 
 The earliest purely symbolic representation of the Twelve 
 Apostles was that of twelve sheep surrounding Christ, the good 
 ffL- M vK^ ^ ^ Shepherd, while he bore a lamb in his arms; 
 ^ or again, Jesus, as the Lamb of God, is on an 
 
 eminence, from which flow the four rivers of 
 Paradise, while on one side six sheep leave 
 Jerusalem, and on the other side the same 
 number leave Bethlehem. They were very 
 rarely represented by doves. The next ad- 
 vance was to represent them as men, and all 
 bearing sheep ; or in 
 place of sheep, scrolls, 
 and distinguished from 
 each other by the in- 
 scription of their names 
 above them. 
 
 According to tradi- 
 tion, the Apostles, be- 
 fore separating, com- 
 posed the Apostles' 
 Creed, of which each 
 one furnished a sen- 
 tence or article. These 
 are inscribed on their scrolls as follows : St. Peter, — Credo in Deum 
 Patrem omnipotentem, creatorem coeli et terrse ; St. Andrew, — Et in 
 Jesum Christum Filium ejus unicum, Dominum nostrum; St. James 
 
 * Sacred and Legendary Art. 
 
 St. John. 
 
 (Ilans Bcham.) 
 
SYMBOLISM IN ART. 
 
 25 
 
 Major, — Qui conceptus est de Spiritu Sancto, natiis ex Maria Vir- 
 gine ; St. John, — Passus sub Pontio Pilato, crucifixus, mortims et 
 sepultus; St. Philip, — Descendit ad inferos, tertia die resurrexit 
 a mortuis ; St. James Minor, — Ascendit ad ccelos, sedet ad dexteram 
 Dei Patris omnipotentis ; St. Thomas, — Inde venturus est judicare 
 vivc3 et mortuos ; St. Bartholomew, — Credo in Spiritum Sanctum ; 
 St. Matthew, — Sanctam Ecclesiam Catholicam, sanctorum commu- 
 nionem ; St. Simon, — Remissionem peccatorum ; St. Matthias, — 
 Carnis resurrectionem ; St. Thaddeus, — Et vitam aeternam. From 
 the sixth century every one of the Apostles had his especial attribute, 
 ■which was taken from some circumstance of his life or death, and 
 which will be found in their respective legends. These attributes are 
 as follow : — 
 
 St. Peter, the keys or a fish. 
 
 St. Andrew, the transverse cross which bears his name. 
 
 St. James Major, the pilgrim's staff. 
 
 St. John : the chalice with the serpent is the proper attribute of 
 this Apostle ; but the eagle, which is his attribute as an Evangelist, 
 is sometimes seen when he is with the Apostles. 
 
 St. Thomas, generally, a builder's rule ; rarely, 
 a spear. 
 
 St. James Minor, a club. 
 
 St. Philip, a small cross on a staff or crosier, 
 surmounted by a cross. 
 
 St. Bartholomew, a knife. 
 
 St. Matthew, a purse. 
 
 St. Simon, a saw. 
 
 St. Thaddeus, a halberd or lance. 
 
 St. Matthias, a lance. 
 
 Sometimes St. Paul, St. Mark, and St. Luke 
 are represented with the Apostles, and some others 
 are left out, as the number is always twelve. In 
 such cases, St. Paul bears either one or two swords. 
 
 The Apostles have also been represented seated 
 on clouds, surrounding the Saviour, as they are 
 supposed to be in heaven. Later art has not only distinguished each 
 of the Apostles by his own attribute, it has also attempted to rep- 
 resent the character of each in the face and bearing ; and the illus' 
 
 (FraAngelico.) 
 
26 SYMBOLISM IN ART. 
 
 tration of the legends which develop the characteristics drawn from 
 the Scripture history enables the artist to accomplish this object, 
 sometimes with wonderful eflfect. 
 
 XI. SYMBOLS OF THE MONASTIC ORDERS. 
 
 To a student or lover of art there is a world of interest connected 
 with the monastic orders, with their founders, their artists, their 
 pictures. While they instituted schools, built cathedrals, and founded 
 Hospitals, they were the most munificent patrons of art the world 
 has ever seen. To them we are indebted for many of the rarest 
 gems of painting. Intended for the seclusion of church and cloister, 
 they novj belong to all the world; for who that has gazed on the 
 Madonna di San Sisto, on the spirit-moving pictures of Angelico 
 the Blessed, and many, many others, does not feel that he has a 
 possession in them ; that they have imparted something to him that 
 was /a'5, — something intended for him, and held in trust until he 
 came to claim his own ] There are certain peculiarities in what may 
 be called monastic pictures, which were most fitting when these were 
 in their proper places, but which seem incongruous when these pic- 
 tures appear in tlie galleries of art or on the walls of palaces. I 
 refer especially to the representation of the personages, and the 
 peculiar habits and symbols of the different orders for which the pic- 
 tures were painted. For instance, in pictures of the Annunciation, 
 and other scenes from the life of the Virgin or the Saviour, we see 
 the founders of orders and institutions in their distinctive dress ; and 
 until we consider that the pictures were painted for these orders, 
 and in honor of these very founders and saints, we wonder at, and are 
 disturbed by the seeming inappropriateness of the representations. 
 
 That these things are so, makes it a necessity that some attention 
 should be given to these symbols and habits. A knowledge of them 
 enables one to decide for what order a picture was intended, and 
 explains much of its import and purpose. 
 
 Tliere are certain general symbols which have a peculiar signifi- 
 cance in monastic pictures : — 
 
 The Nimbus is given only to a canonized saint, never to a heato ; 
 sometimes the picture is painted before canonization, and the nimbus 
 added afterwards. 
 
SYMBOLISM IN ART, 27 
 
 The Infant Christ is often placed in the arms of a saint ; or, in 
 some pictures of the Virgin, she bends down and places the child in 
 the arms of holy men and women. These are generally repre&eiita 
 tions of visions which these saints have had, or have arisen from 
 legends like that of St. Anthony of Padua, which relates that the 
 Saviour came in this form, and stood on his book while he preached 
 the Gospel. 
 
 The Standard, surmounted by the cross, belongs especially to 
 such as were missionaries and apostles, and carried the Gospel to 
 heathen nations. It is also an attribute of the warrior saints con- 
 nected with the monastic orders. 
 
 The Crown at the feet of saints indicates that they were of royal 
 birth, or resigned their kingdoms for the monastery. If they re- 
 tained their rank until death, they wear the crown ; and female 
 saints of royal blood frequently wear the diadem outside the veil. 
 
 A Seraph distinguishes the saints of the Seraphic Order. ^ 
 
 The Stigmata, or Similitude of the Wounds of Christ, belong 
 properly to St. Catherine of Siena and St. Francis alone, but are 
 sometimes given to St. Maria Maddalena de' Pazzi. 
 
 The Book in the hand has the general signification of the Gospel ; 
 but accompanied by the pen or ink-horn, it indicates that the saint 
 was an author, and the book is sometimes lettered with the proper 
 titles of his works. The open book in the hand of a founder is the 
 symbol of the rule of his order, and is often inscribed with the first 
 sentence of the rule. 
 
 The Crucifix in the hand signifies a preacher; it is also an 
 emblem of penance and faith. 
 
 The Flaming Heart is an emblem of divine love. It is given 
 to St. Augustine. The heart crowned with thorns belongs to St. 
 Francis de Sales. The heart inscribed with I. H. S. is given to 
 Jesuit saints, to St. Teresa, St. Bridget of Sweden, and St. Maria 
 Maddalena de' Pazzi. 
 
 The Crown of Thorns on the head or in the hands is the 
 symbol of suffering for Christ's sake. 
 
 The Palm is not a general symbol for the monastic saints, but is 
 given to St. Placidus, St. Boniface, and St. Thomas a Becket, of the 
 
 1 The Order of St. Francis. 
 
28 SYMBOLISM IN ART. 
 
 Benedictines ; to St. Angelas and St. Albert, of the Carmelites, and 
 to St. Peter Martyr, of the Dominicans, and but few others. 
 
 The Scourge is the symbol of self-inflicted penance. 
 
 Walking on the Sea represents a miracle attributed to the saint 
 who is so painted. 
 
 The Cardinal's Hat is given to St. Bonaventure. He is dis- 
 tinguished from St. Jerome by the Franciscan girdle. 
 
 The Mitre and Pastoral Staff belong to abbots and bishops. 
 The staff without the mitre is proper only to abbesses. 
 
 Slaves with Broken Chains, as well as beggars, children, and 
 lepers at the feet of a saint, signify beneficence. 
 
 Posp:s are significant of the name of the saint, or are connected 
 with some circumstance in their lives, as with St. Elizabeth of 
 Hungary, and St. Dorothea. 
 
 The Lily is an emblem of purity and chastity, and of very general 
 use; but it belongs especially to St. Clara, St. Anthony of Padua, 
 St. Catherine of Siena, as well as to those who made vows of celi- 
 bacy, like St. Casimir and others. The crucifix twined with lilies 
 belongs to St. Nicholas of Tolentino. The lily also belongs to such 
 as devoted themselves especially to the Blessed Virgin. 
 
 The Star over the head or breast expresses the divine attesta- 
 tion to the sanctity of the saint. 
 
 The Sun on the breast is the symbol of the light of wisdom. 
 
 The Dove is the emblem of the direct inspiration of the Holy- 
 Ghost. 
 
 The Fish, as the emblem of baptism, belongs to some early- 
 missionaries and to such as converted the heathen. 
 
 The Lamb is proper to St. Francis as the symbol of meekness. 
 
 Wild Beasts at the feet of a saint signify that he cleared a 
 wilderness or founded a convent in a solitude. 
 
 The Hind or Stag is the emblem of solitude. 
 
 The Dragon at the feet is sin conquered ; but chained to a rock 
 or led by a chain, it is heresy vanquished. 
 
 Tiie habits and special symbols of dificrcnt orders are important. 
 First, the Benedictines, with St. Benedict as their general patriarch, 
 embrace, — 
 
 The Camaldolesi, founded by St. Romualdo ; 
 
 The Vallombrosians, founded by St. John Gualberto; 
 
SYMBOLISM IN ART. 29 
 
 The Carthusians, founded by St. Bruno ; 
 The Cistercians, founded by St. Bernard of Clairvaux ; 
 The Olivetani, founded by St. Bernardo Ptolomei ; 
 The Cluniacs, founded by St. Peter of Clugny ; 
 and some other less important branches which are governed by the 
 Rule of St. Benedict. 
 
 The color of the habit is not especially determined in the Bene- 
 dictine Rule. In the early pictures of St. Benedict he wears black ; 
 but in some pictures painted for the reformed Benedictines, he is in 
 a white habit. The black habit is given to St. Scholastica and the 
 pupils of St. Benedict, St. Maurus, and St. Placidus, and to St. 
 Flavia; also to St. Boniface, the Apostle of Germany; St. Bennett, 
 Bishop of Durham ; St. Benedict of Anian ; St. Dunstan of Canter- 
 bury ; St. Walpurgis of Eichstadt ; St. Giles of Languedoc ; St. Ilde- 
 fonso of Toledo ; St. Bavon of Ghent ; and to nearly all Benedictines 
 who lived before the year 1020. 
 
 The Camaldolesi and their founder wear white. 
 
 The Vallombrosians, gray or ash color. 
 
 The Cluniacs, black. 
 
 The Cistercians, white. Their habit is long and loose, with very 
 wide sleeves. 
 
 The Carthusians, white. 
 
 The Olivetani, white. 
 
 These orders furnished the earliest artists and architects of Europe. 
 The monastery of Monte Cassino was founded by St. Benedict. Its 
 church and cloisters contain many works of art, and among them 
 the statues in marble of the most noted members and benefactors 
 of the community. The cave at Subiaco, the Sacro Speco, is of great 
 interest, and painted with very ancient frescos. They were done 
 in 1219, and are important in the history of art. Among the finest 
 edifices of the Benedictines may be mentioned the Basilica of San 
 Paolo (fuori-le-mura) at Rome, San Severino at Naples, San Giustina 
 at Padua, the monastery of Bamberg in Germany, St. Maur, Mar- 
 moutier, and Fontevrauld in France. For their convent at Piacenza, 
 the Madonna di San Sisto was painted ; for that at Grotta Ferrata, 
 the life of St. Nilus by Domenichino ; at San Severino, the life of 
 St. Benedict by Antonio lo Zingaro. For the Vallombrosians, 
 Perugino painted the Assumption. Taddeo Gaddi painted many 
 
30 SYMBOLISM IN ART. 
 
 pictures for the Camaldolesi ; and for different Benedictine orders, 
 Ghirlandajo and Andrea del Sarto painted some of their finest 
 pictures. The Certosa di Pavia is unequalled in many points, and 
 has works of Luini, Borgognone, and many other famous masters. 
 This is a Carthusian monastery, as is also the Certosa at Rome, 
 built by Michael Angelo. Zurbaran and Carducho painted for the 
 Spanish Carthusians, and Le Sueur the life of St. Bruno for those 
 at Paris. 
 
 The Cistercians have many pictures of the Blessed Virgin, as 
 they especially honor her and dedicate their churches under her 
 patronage. 
 
 The beautiful church of San Lorenzo in Cremona, and that of 
 Santa Maria in Organo at Verona, belong to the Olivetani, whose 
 artists excelled in Tarsia or Intarsiatura, a beautiful style of in- 
 laid work. In England many of the finest cathedrals were Bene- 
 dictine foundations, and the word " abbey " belongs especially to 
 this order. 
 
 The Augustines. 
 
 These orders reverence St. Augustine of Hippo as their general 
 patriarch and founder. They embrace, — 
 
 The Servi, founded by St. Philip Benizi ; 
 
 The Order of Mercy, founded by St. Peter Nolasco ; 
 
 The Brigittines, founded by St. Bridget of Sweden.^ 
 The Augustinians reverence St. Joseph, the husband of the Virgin 
 Marv', as their patriarch and patron saint. The habit of the Augus- 
 tinians is black. St. Augustine and his mother, St. Monica, are the 
 principal personages in the pictures of the order. St. Joseph and all 
 the events of his life are also favorite subjects ; and the earliest mar- 
 tyrs and bishops, though common to all orders, are especially honored 
 by the Augustinians. The primitive hermits, St. Anthony and St. 
 Paul, also receive much veneration; but their chief saint is Nicholas 
 of Tolentino. The most important churches of the Agostini in Italy 
 are the Sant' Agostino at Pavia, which contains the magnificent shrine 
 of their founder, which has in all two hundred and ninety figures 
 worked in marble. Tiie principal events of the life of St. Augustine 
 
 1 Some otlior orders of nicu and women follow the Rule, or a modiGcation 
 of the Rule, of St. Augustine. 
 
SYMBOLISM IN ART. 31 
 
 are represented, and there are also statues of the Evangelists, Apostles, 
 and many saints. The Sant' Agostino at Rome is tlie church for 
 which the Isaiah of Raphael was painted. The Eremitani at Padua 
 and the San Lorenzo of Florence are rich in works of art. Tlie ca- 
 thedrals at Cologne, Strasbourg, and Mayence belong to the Augus- 
 tinians; and there are many churches, dedicated to St. Lawrence, 
 St. Sebastian, St. Mary Magdalene, and St. Antonio Abbate, minis- 
 tered to by priests of this order. 
 
 The Franciscans. 
 
 With St. Francis at their head, this order embraces — 
 The Capuchins ; 
 The Observants ; 
 The Conventuals, and 
 The Minimes. 
 
 These monks, as well as the Dominicans, are called /rati, or "broth- 
 ers," instead of padri, or "fathers;" and the humility of St. Francis 
 caused him to add the word minori, or " lesser," to his community. 
 The habit of the Franciscans was first gray, and remained so for two 
 centuries, when it was changed to dark brown. It is a plain tunic 
 with long full sleeves, but not as ample as those of the Benedictines. 
 This tunic is bound about the waist with a knotted cord, which is 
 the emblem of a beast subdued ; and this was the light in which St. 
 Francis considered the body when subjected to the spirit. A scanty 
 cape hangs about the shoulders, to which is attached a hood to be 
 drawn over the head in cold weather. The nuns wear the same dress, 
 with a veil in place of the hood. The third order of St. Francis is 
 distinguished by the cord worn as a girdle. The Franciscans are bare- 
 footed or with a sandal known in Italy as the zoccolo ; hence the 
 name Zoccolanti, by which these friars are sometimes called. The 
 Minimes are distinguished by a scapulary which hangs a little below 
 the girdle in front and is rounded at the ends ; to this is attached a 
 small round hood, while that of the Capuchins is pointed. The 
 Franciscans aspired to extreme sanctity, and were greatly beloved by 
 the people. They have several royal saints ; but first are their eight 
 principal saints, called / Cardini deW Ordine Serajico ("the chiefs 
 of the Seraphic Order"). 
 
32 SYMBOLISM IN ART. 
 
 1. St. Francis, Padre Serafico, patriarch and founder. 
 
 2. St. Clara, Madre Serafica, first Franciscan nun and foundress 
 of the Povere Donne, or Poor Clares. 
 
 3. St. Bonaventura, il Dottore Serafico, the great prelate of the 
 order. 
 
 4. St. Antony of Padua, who is, next to St. Francis, the saint 
 most renowned in the order for miracles. 
 
 5. St. Bernardino of Siena, their great preacher and reformer. 
 
 6. St. Louis, King of France. 
 
 7. St. Louis, Bishop of Toulouse. 
 
 8. St. Elizabeth of Hungary. 
 
 Then follow St. Margaret of Cortona, St. Rosa di Viterbo, St. FclLx 
 de Cantalicio, and a host of others. 
 
 The churches of the Franciscans have been magnificently adorned. 
 The parent convent and church at Assisi was three hundred years in 
 the hands of the greatest artists of Italy. Raphael, Pinturicchio, 
 Giotto, Taddeo and Angelo Gaddi, Giottino, Luca della Robbia, and 
 Benedetto da Maiano, all contributed to the decoration of Franciscan 
 edifices. The St. Antonio-di-Padova is filled with art treasures. It 
 has bronzes of Donatello and Andrea Riccio ; pictures by many of 
 the great painters of Upper Italy, and marbles of Lombardi, San- 
 sovino, and Sammichele. Murillo painted many of his wonderful 
 pictures for this order in Spain. 
 
 The Dominicans. 
 
 These are called the Preaching Friars, and have St. Dominick at 
 their head. They wear a white woollen habit, fastened with a white 
 girdle ; over this a white scapular, which hangs to the feet from the 
 neck, both before and behind, like a long apron ; over all a black 
 cloak with a hood. The scapular of the lay brothers is black. 
 
 The Dominicans always wear shoes. Their traditions teach that 
 this habit was adopted in accordance with the directions of the 
 Blessed Virgin. The white symbolizes purity ; the black, mortifica- 
 tion and penance. Their four principal saints are St. Dominick, 
 St. Peter Martyr; St. Thomas Aquinas, the Angelic Doctor; and 
 St. Catherine of Siena. The Dominicans have embraced some of the 
 most splendid artists and patrons of art. The shrine of St. Dominick 
 
SYMBOLISM IN ART. 33 
 
 is in the church of his order at Bologna. It is called, in Italy, the 
 Area di San Domenico. Niccolo Pisano built the church and exe- 
 cuted the shrine, but the church has been rebuilt in modern style. 
 At Rome the Santa Maria-Sopra-Minerva is their most important 
 church ; and here sleeps Angelico da Fiesole, " II Beato," and Leo X., 
 with Cardinal Howard, Cardinal Bembo, and Durandus. This church 
 is filled with beautiful pictures, and here is Michael Angelo's statue 
 of Christ. At Florence the Dominicans have the Santa Maria 
 Novella; in this church is the Chapel Dei Spagnuoli, painted by 
 Taddeo Gaddi and Simone Memmi ; — the Strozzi Chapel, by Andrea 
 Orcagna ; and here is the Madonna and Child, by Cimabue. 
 
 In Florence is the convent of St. Mark, in which lived and painted 
 Fra Angelico and Fra Bartolomeo. The first of these entered this 
 convent when twenty years old, and passed the remainder of his long 
 life in painting the spiritual conceptions of his devout and gentle 
 mind. He believed that God granted him his benediction on his 
 labors ; and so impressed was he with the religious importance of 
 them, that he is said to have painted much upon his bended knees, 
 as if performing an act of devotion. His principal works are in his 
 own convent, in the church of Santa Maria Novella, and in the 
 Chapel of Nicholas V., in the Vatican. Fra Bartolomeo is also 
 called Baccio della Porta and II Frate. 
 
 At Siena the Dominicans have the Madonna by Guido da Siena, 
 and the frescos of Razzi. For this order Leonardo da Vinci painted 
 his Last Supper, and Titian his San Pietro Martire. 
 
 Their churches were built without aisles, having a nave only, in 
 order that the preaching, which was their especial duty, might be 
 heard in every part ; this form of edifice was very advantageous also 
 for the setting forth of their pictures. 
 
 The Carmelites. 
 
 This order claims the prophet Elijah as its founder, and also that 
 Mt. Carmel has been inhabited by a direct succession of hermits 
 ever since the time of that prophet. The members wear a brown 
 tunic with a white mantle, and are also called White Friars. Their 
 most interesting church is the Carmini at Florence, in which is the 
 Brancacci Chapel, which was painted by Masaccio, Filippino Lippi, 
 and Masolino. As an order, the Carmelites are not important in 
 art. 
 
34 SYMBOLISM IN ART. 
 
 The Jeroxymites. 
 
 These monks claim St. Jerome as their founder, and adorn their 
 edifices largely with pictures of that saint, and scenes from his life. 
 The Escuriul and the monastery of St. Just, in Spain ; the monastery 
 of Belem, in Portugal ; and that of St. Sigismond, near Cremona, in 
 Italy, — all belong to this order, which is remarkable for the mag- 
 nificence of its edifices. 
 
 The Jesuits. 
 
 The members of this order are not easily distinguished in art. 
 They wear the black frock buttoned to the chin, which is so unfavor- 
 able for a picture that they are often represented in the priestly vest- 
 ments, as in the case of St. Ignatius Loyola and St. Fiancis Xavier; 
 or in cassock and surplice, as in the case of St. Aloysius and St. 
 Stanislaus Kostka. If tiie head is covered, it is by a square black 
 cap. The Jesuits did not appear to value art as highly as many of 
 the older orders. They lavished large sums of money on tlieir 
 churches ; but it was spent in brilliant decorations of gold and 
 silver, rare marbles, and even jewels, rather than in pictures and 
 statues ; and yet the}'^ were (after some royal personages) the chief 
 patrons of Rubens and Van Dyck, who decorated the splendid church 
 of their order at Antwerp. 
 
 XII. VOTIVE PICTURES, ANACHRONISMS, Etc. 
 
 There are larire numbers of what are known as votive pictures, 
 which are painced in fulfilment of a vow, in gratitude for some signal 
 blessing, or to avert some anticipated danger. Many commemorate 
 a recovery, or escape from sickness or accident. The donor, and 
 sometimes his entire family, are seen in the picture, and are fre- 
 quently represented as grouped about the Madonna and Child. In 
 early art the donor or votary was represented as very dimiiuitive, 
 to express humility ; but in later times they appear of a natural size. 
 The figiu'e of a bishop kneeling, while all others stand, signifies that 
 he is the person who presents the picture ; when he stands it is 
 difficult to determine who ho may be, for there are hundreds of 
 bishop-martyrs and patrons who are thus represented. 
 
 In many works of art there is an apparent anachronism in the 
 choice of the persons represented ; as, for instance, when the Virgin 
 
SYMBOLISM IN ART. 35 
 
 is surrounded by those who lived either centuries before or after her- 
 self It must be borne in mind that sucli pictures were not intended 
 to represent physical facts, but are devotional in their character and 
 meaning. And if the persons represented are not living, they know 
 no more of time ; for them it no longer exists, and that which at a 
 careless glance appears to be the result of ignorance or bad taste is, 
 in fact, a spiritual conception of the "communion of saints," who 
 belong no more to earth. When thus considered, there appears no 
 incongruity in these representations, of which the Correggio at Parma 
 is a good illustration. In it St. Jerome presents his translation of 
 the Scriptures to the infiint Christ, while an angel turns the leaves, 
 and Mary Magdalene kisses the feet of Jesus. Neither is the group- 
 ing in many pictures strictly in accordance with what might be 
 termed propriety. The Sibyls dancing around the cradle of Jesus, 
 and the representations of Greek poets and philosophers in ecclesi- 
 astical art, are explained by the fact that everything was regarded 
 in but a single aspect, — that is, in its relation to Christ and his 
 Church. All those who preceded him foreshadowed him, and prophe- 
 sied of his coming. Therefore these Greeks sometimes bear scrolls 
 inscribed with sentences from their writings which are interpreted 
 as relating to the Saviour. In the examination of large numbers of 
 religious pictures, chronology should be entirely forgotten, for time 
 was not thought of in their arrangement, and many other consid- 
 erations determined the artist in his association of persons. Certain 
 saints are brought together, because they are joint patrons of the 
 place for which they were painted, as in the Venetian pictures of 
 St. Mark, St. George, and St. Catherine. Again, they are con- 
 nected by the same attributes, or similar events, in their lives, as is 
 the case with St. Roch and St. Sebastian, — the first having tended 
 the sick who suffered from the plague, and the last being a pro- 
 tector against it. Or they were friends on earth, as St. Cyprian 
 and St. Cornelius; or they rest together in death, as St. Stephen and 
 St. Laurence. Some of these, or other like reasons, which were good 
 and sufficient to the minds of artists and their patrons, always ex- 
 plained the apparent inconsistencies of these pictures, and were per- 
 fectly understood in the age to which they belonged. Again, some 
 saints are so much more frequently represented than others as to 
 occasion surprise and remark. This may be explained in part by 
 
36 SYMBOLISM IN ART. 
 
 the fact that some saints were universal patrons honored throughout 
 Christendom, while the veneration for others was confined to special 
 localities or to certain orders. St. Joseph, St. George, St. Sebastian, 
 St. Christopher, St. Cosmo, St. Damian, St. Roch, St. Nicholas, 
 St. Catherine, St. Cecilia, St. Barbara, St. Margaret, and St. Ursula 
 are of the former class. 
 
 In particular schools of art this frequent representation of certain 
 personages is governed by the locality in which they were painted, 
 or that for which they were intended. A Florentine artist would 
 introduce St. Donato and St. Romulo; a Neapolitan, St. Januarius; 
 a Frenchman, St. Denis, etc.; or as in an existing picture, St. Peter, 
 St. Leonard, St. Martha, and St. Mary Magdalene are united to 
 indicate that the society for which it was painted redeemed prisoners, 
 ransomed slaves, labored for the poor, and converted the fallen and 
 sinful. 
 
 Thus it is apparent that it is for the advantage of the careful 
 observer to consider that however bizarre a picture may appear, 
 there is some reason for its arj-angement, which, if understood and 
 appreciated, adds meaning to it, helps to discern its intention and 
 sentiment, and shows that what seems at first to be the result of 
 chance, or an ignorance of the fitness of things, is in truth that of 
 deep and earnest thought, of delicate and poetic conceptions, and 
 a lofty desire to teach grand and holy truths as well as to give 
 pleasure and delight the eye. 
 
 Badge of tbo Order of Meroj. 
 
LEGENDS AND STOEIES 
 
 WHICH HAVE BEEN ILLUSTRATED IN ART. 
 
 St. Abbondio was born at Thessalonica. He was the fourth 
 Bishop of Como, in the time of Leo I. He is represented in the 
 cathedral of Como, and is the apostle and patron saint of that por- 
 tion of Italy. 
 
 Abgarus, King. The apocryphal gospel spoken of by Euse- 
 bius, and called " Christ and Abgarus," begins with " A Copy of 
 a Letter written by King Abgarus to Jesus, and sent to Him by 
 Ananias, his Footman, to Jerusalem, inviting Him to Edessa." This 
 letter opens with greetings to the Saviour, and goes on to urge him 
 to go to Edessa, to cure the king of a serious disease. It adds : 
 " My city is indeed small, but neat, and large enough for us both." 
 Jesus returned an answer that he could not go, as he must fulfil his 
 mission at Jerusalem, but promised that after his ascension he would 
 send a disciple, who would cure the king and give life to him and 
 to all who were with him. This account ends here ; but up to the 
 tenth century there were a variety of additions made to it, until 
 then it had assumed the following form : " Abgarus, King of Edessa, 
 suffering from the twofold infliction of gout and leprosy, withdrew 
 from the sight of men. Ananias, one of his servants, returning from 
 a journey to Egypt, tells him of the wonderful cures by Christ, of 
 which he has heard in Palestine. In the hope of obtaining relief, 
 Abgarus writes to Christ, and charges Ananias, who was not only a 
 good traveller but a skilful painter, that if Christ should not be able 
 to come, he should at all events send him his portrait. Ananias 
 
88 LEGENDS AND STORIES 
 
 finds Christ as he is in the act of performing miracles, and teaching 
 the multitude in the open air. As he is not able to approach him 
 for the crowd, he mounts a rock not far oft*. Thence he fixes his 
 eyes upon Christ, and begins to take his likeness. Jesus, who sees 
 him, and also knows in spirit the contents of the letter, sends 
 Thomas to bring him to him, writes his answer to Abgarus. and gives 
 it to him. But seeing that Ananias still lingers, Jesus calls for 
 water, and having washed his face, he wipes it on a cloth, on which, 
 by his divine power, there remains a perfect portrait of his features ; 
 this he gives to Ananias, charging him to take it to Abgarus, so that 
 his longing may be satisfied, and his disease cured. On the way 
 Ananias passes by the city of Hierapolis, but remains outside the 
 gates, and hides the holy cloth in a heap of freshly made bricks. 
 At midnight the inhabitants of Hierapolis perceive that this heap 
 of bricks is surrounded with fire. They discover Ananias, and he 
 owns the supernatural character of the object hidden among the 
 bricks. They find not only the miraculous cloth, but more still ; 
 for, by a mysterious virtue, a brick that lay near the cloth has 
 received a second impress of the divine image. And as no fire is 
 discoverable, except the light that proceeds from the picture, the 
 inhabitants keep the brick as a sacred treasure, and let Ananias go 
 on his way. He gives King Abgarus the letter and the cloth, who 
 is immediately healed." This last legend was edited by the Em- 
 peror Constantiue Porphyrogenitus, and in his time the original nap- 
 kin was at Constantinople ; two others at Rome and Genoa, while a 
 false copy had been sent to the King of Persia. The brick, too, had 
 remained in its first cit}-, but had furnished images to other cities. In 
 fact, the Roman one still exists in the church of San Silvestro. But 
 Constantino has given a third version, which is that Christ, on the 
 way to Calvary, wiped his fiice on a piece of linen on which the impress 
 of his countenance was left, and gave it to Thomas, commanding that 
 after his ascension Thaddcus should take it to Abgarus in order to ful- 
 fil the promise which Jesus had made. This was done ; but Thaddcus 
 first goes to the house of a Jew in Edessa, determined to do some 
 miracles which shall attract the attention of the king. And he heals 
 the sick, until Abgarus hears of him and sends for him, hoping that 
 he is the disciple whom Christ iiad promised him should come. As 
 Thaddcus enters the room, ho lifts up the i)icture ; and so great a 
 
ILLUSTRATED IN ART. 39 
 
 light proceeds from it, that Abgarus springs from his bed, forgetting 
 all his lameness, and goes to receive the picture. He touches with 
 it his head and limbs, and receives strength. The leprosy disappears 
 except from his forehead. He is converted ; and when he is baptized, 
 even the last marks of the leprosy disappear. This legend has been 
 often represented in painting. 
 
 St. Achilleus and St. Nereus. These are Roman saints, and 
 the church dedicated to them is near the Baths of Caracalla. They 
 were chamberlains of Flavia Domitilla. They persuaded her not to 
 marry Aurelian, the son of the consul, to w^hom she was betrothed, 
 because he was an idolater. For this they were beheaded. Flavia 
 Domitilla was the grand-niece of the Emperor Domitian. Her par- 
 ents had been martyred because they were Christians. She also 
 suffered death for the same cause, at Terracina. Nereus and Achil- 
 leus are represented in secular habits, standing on each side of 
 Domitilla. She is dressed as a princess. They all bear palms. 
 May 12. 
 
 St. Adelaide, or Alice, of Germany was the daughter of 
 Ealph II. of Burgundy. Her father died when she was six years old, 
 and at sixteen she married Lothaire, King of Italy. Her husband 
 did not live long ; and after his death Adelaide w^as imprisoned at 
 Pavia, by Berengarius III. She at length escaped, and fled towards 
 Germany. She was met by the Emperor Otho I., who was marching 
 with his army to release her. Otho made a treaty with Berengarius, 
 and married Alice. But the treaty was soon broken, when Otho sent 
 Berengarius a prisoner to Germany, and he himself was crowned 
 emperor at Rome. Adelaide made use of her rank and power to do 
 good, and educated her son Otho II. with carefulness. The emperor 
 died after a reign of thirty-six years ; and his son suffered himself to 
 be influenced by evil advisers, and especially by his second wife, 
 Theophania, so that he banished his good mother from the court. 
 But being overtaken by misfortune, he recalled her and attempted 
 to atone for his wicked cruelty. He died after a reign of nine years, 
 and his wife, so long as she lived, insulted St. Adelaide by the most 
 disrespectful treatment; but she soon died also, and Adelaide became 
 regent. From this time she devoted herself to good works, and built 
 many religious edifices. The people, who loved her, were guided by 
 her into virtue and piety. She died at Salcis, when on a journey. 
 
40 LEGENDS AND STORIES 
 
 A part of her relics are preserved in a shrine in Hanover. Decem- 
 ber 16, A. D. 999. 
 
 St. Adelaide was the wife of St. Lupo, and the mother of St. 
 Grata, who together with St. Alexander the martyr, are saints be- 
 longing especially to Bergamo, the last two being the patron saints 
 of that city. St. Grata, after the death of her husband, became a 
 Christian, and converted her father, who was Duke of Bergamo, and 
 her mother, St. Adelaide, to the same faith. Through the influence 
 of St. Grata, St. Lupo founded the cathedral at Bergamo. After the 
 death of her parents Grata governed Bergamo, and founded three 
 churches and a hospital, where she herself ministered to the sick. 
 St. Alexander was a soldier of the Theban Legion, and was beheaded 
 outside Bergamo. Grata wrapped the head in a napkin, and gave 
 honorable burial to the remains. St Adelaide is represented with a 
 crown and a long veil, St. Lupo with a royal crown, St. Alexander 
 as a Roman warrior with a palm, and St. Grata as carrying the head 
 of Alexander. 
 
 St. Adrian (Gr. "Ay.. 'A8ptavo9 ; Lat. S. Adrianus ; Fr. St. 
 Adrien ; Ital. Sant' Adriano) was a military saint, and for ages was 
 considered next to St. George in Northern Europe. In the North 
 of France, Flanders, and Germany, he was the patron saint of sol- 
 diers, and protector against the plague. He is also the patron of 
 Flemish brewers. He was a noble lloman, son of Probus. At the 
 time of the tenth persecution of the Christians at Nicomedia, a city 
 of Bithynia (a. d. 290), he served in the guards of the Emperor 
 Galerius Maximian. He was less than thirty years old, and was 
 married to Natalia, who was a Christian secretly. She was exceed- 
 ingly virtuous and beautiful. The imperial edict was torn down by 
 St. George, which so infuriated the emperor that thirty-four Chris- 
 tians were sentenced to the torture at one time. It fell by lot to 
 Adrian to superintend the execution of the sentence. When he saw 
 the manner in which the Christians suffered for their faith, he was 
 suddenly converted, and seating himself in their midst, exclaimed, 
 " Consider me also as one of ye ; for I too will be a Christian." Ho 
 was immediately imprisoned. Natalia, hearing this, was full of joy, 
 and going to him encouraged him to suffer for Christ. Adrian was 
 soon condemned to die; and the night before his execution, ho bribed 
 his jailer to permit him to visit Natalia. She, hearing that her 
 
ILLUSTRATED IN ART. 41 
 
 husband had left his prison, was in great sorrow, and tearing her gar- 
 ments threw herself down, saying, " Alas ! miserable that I am ! I 
 have not deserved to be the wife of a martyr ! Now will men point 
 at me and say, Behold the wife of the coward and apostate, who for 
 fear of death hath denied his God." But Adrian, who had now come, 
 hearing these words, said, " thou noble and strong-hearted woman ! 
 Oh, bless God that I am not unworthy of thee ! Open the door that 
 I may bid thee farewell before I die." Joyfully she opened the door 
 and embraced him, and returned to prison with him. The next day 
 Adrian was scourged and tortured, and sent back to prison. The 
 tyrants, hearing of the devotion of Natalia, ordered that no woman 
 should be admitted to the prison. She then cut off her beautiful 
 hair, and dressed as a man, and so gained admission to Adrian. She 
 found him torn and bleeding. She took him in her arms, and said, 
 ** light of mine eyes and husband of mine heart ! Blessed art 
 thou, who art called to suffer for Christ's sake ! " Thus she so 
 strengthened his heart that he was able to endure to the end. The 
 next day his limbs were struck off on an anvil, and he was beheaded. 
 Natalia supported him in his sufferings, and he expired in her arms 
 before the last blow. Kissing him, she took one of his hands, which 
 she wrapped in linen with spices and perfumes, and placed it at the 
 head of her bed. His body was taken by Christians to Byzantium, 
 since Constantinople. There is a tradition that in the ninth century 
 it was removed to the convent which bears his name, at Grammont, 
 in Flanders. After this the emperor threatened to marry Natalia to 
 a tribune of the army. She fled to Argyropolis, near Byzantium, and 
 passed her life near the tomb of Adrian. He often appeared to her 
 in visions, and asked her to follow him, which she soon did ; and 
 when she died, Adrian with rejoicing angels met her, and together 
 they entered the presence of God. An anvil is the attribute of 
 Adrian, and is represented at his feet or in his hand. His sword 
 was long kept as a relic, at Walbeck, in Saxony ; but the Emperor 
 Henry II. (St. Henry) girded it on himself when preparing to go 
 against the Turks and Hungarians, a. d. 290. 
 
 St. Afra was the daughter of St. Hilaria, and is the patroness 
 of Augsburg. She was for a long time a courtesan in that city, and 
 had three maidens as dissolute as herself, — Digna, Eunomia, and 
 Eutropia. At length Narcissus, a holy man fleeing from persecution. 
 
42 LEGENDS AND STORIES 
 
 came to her house, not knowing her character. When she found he 
 was a priest, she was overcome with fear, and for the first time was 
 ashamed of her life of sin. He told her of Christ, and at length she 
 besought him to allow her to be baptized. He, knowing that Christ 
 did not reject even the greatest sinners, baptized her and assured her 
 of forgiveness. By her aid Narcissus escaped to his native Spain. 
 Through her influence her mother and the three maidens were also 
 converted. Afra was seized, and accused of having assisted Narcissus 
 to escape and of being herself a Christian. The judge, Gains, who 
 had known of her former life, was amazed at her modesty, and the 
 firmness with which she acknowledged her new faith, and asked her 
 how one so vile could expect to be received by Jesus. To which she 
 replied, " It is true I am unworthy to bear the name of Christian ; 
 nevertheless. He who did not reject Mary Magdalene wlien she 
 washed his feet with her tears, will not reject me." She was burned 
 alive ; and as she prayed in the midst of the fire, angels bore her 
 spirit to heaven. Shortly after, her mother and the three maidens 
 were executed for their faith, and sufi"ered with constancy. August 5, 
 A.D. 304. 
 
 St. Afra, patroness of Brescia, is supposed to have been of 
 noble family. She was converted by the works of San Faustino 
 and San Giovita (Faustinus and Jovita), and suffered martyrdom 
 with Calocerus. The church dedicated to her is one of the finest 
 ornaments of Brescia. 
 
 St. Agatha {Lat. Sancta Agatha; Fr. Ste. Agathe; Ital. Santa 
 Agata ; Ger. Die Heilige Agatha), virgin and martyr ; patroness of 
 Malta and Catania, also protectress against fire and all diseases of 
 the breast. The Emperor Decius strangled his predecessor, Philip; 
 and desiring to make it appear that he did this because Philip 
 was a Christian, and not for his own advancement, he instituted 
 great persecutions of the Christians throughout his empire. He 
 made Quintianus king of Sicily. Here, at Catania, dwelt Agatha, 
 a maiden of great beauty, whom Quintianus tcmj)ted with presents, 
 flattery, and promises, without success. He then gave her to Fron- 
 disia, who was a courtesan with nine daughters, all as wicked as 
 possible, and promised her great riches if she would subdue Agatha 
 to his wishes. Frondisia attempted to influence Agatha by every 
 means in her power for thirty-three days ; but she remained fixed 
 
ILLUSTRATED IN ART. 43 
 
 in her purity, and her faith in Jesus. At the end of that time 
 Frondisia said to Quintianus, "Sooner shall that sword at thy side 
 become like liquid lead, and the rocks dissolve and flow like water, 
 than the heart of this damsel be subdued to thy will." Then Quin- 
 tianus in fury commanded her to be brought, and attempted to 
 move her by threats ; but she said, " If thou shouldst throw me 
 to the wild beasts, the power of Christ would render them weak 
 as lambs ; if thou shouldst kindle a fire to consume me, the angels 
 would quench it with their dews from heaven ; if thou shouldst 
 tear me with scourges, the Holy Spirit within me would render 
 thy tortures harmless." Then the tyrant ordered her to be beaten, 
 and her bosom to be torn with shears. After that she was thrown 
 into a dark dungeon. At midnight there came an aged man bearing 
 a vase of ointment, and a youth with a torch. It was St. Peter 
 and an angel, but Agatha did not know them ; and the light which 
 filled the dungeon so frightened the guards that they fled, leaving 
 the door open. Then one said to the maiden, "Arise and fly." 
 But she replied, " God forbid that I should fly from my crown of 
 martyrdom, and be the occasion that my keepers should suflfer, 
 for my flight, tortures, and death ; I will not fly." Then St. 
 Peter healed all her wounds with celestial ointment, and vanished 
 from her sight. The rage of Quintianus not being satisfied, he sent 
 for her again, and was astonished at the wonderful cure of her 
 wound^f. "Who hath healed thee]" asked he; she replied, "He, 
 whom I confess and adore with my heart and with my lips, hath 
 sent his apostle, and healed me, and delivered me." Then Quin- 
 tianus ordered her to be burned ; and as she was thrown in the 
 fire, a great earthquake shook the city, and the people ran to the 
 palace, crying, " This has fallen upon us because of the sufferings 
 of this Christian damsel;" and they threatened to burn Quintianus 
 if he did not desist. So he ordered her to be taken from the flames, 
 and she was borne again to prison, scorched, and in great agony. 
 Here she entreated God to release her and take her to heaven ; 
 which prayer was heard, for immediately she died. The Christians 
 embalmed her body, and placed it in a tomb of porphyry. Near 
 to Catania is a volcano which the people call Mongibello (Mt. ^tna), 
 and about a year after the death of Agatha this mountain opened 
 and sent forth streams of fire. When the fire had almost reached 
 
44 LEGENDS AND STORIES 
 
 the city, the people took the veil of Agatha from her tomb, and 
 placing it on a lance bore it in procession towards the fire, and 
 when they came to it the fire was stayed and the city saved. When 
 the heathen saw this miracle, they were all converted and baptized. 
 There is in Malta a subterranean chapel dedicated to St. Agatha. 
 It is cut out of the rock, and the walls are frescoed. Tradition 
 asserts that the ground once belonged to the family of the saint. 
 St. Agatha is usually represented with a palm in one hand and a 
 salver in the other, on which is the female breast. Sometimes the 
 shears are beside her. She wears a long veil. February 5, a. d. 251. 
 
 St. Aglae {Gr. 'Ay. "AyAat?) was a Greek by birth, and lived with 
 her lover, Boniface, in sin and luxury for many years. In the time 
 of the last persecution of the Christians, they were both converted 
 from their sins, and became followers of Christ. Aglae sent Boniface 
 with great treasures to assist the martyrs and to bury their remains. 
 In his zeal, he exposed himself and suffered martyrdom. His body 
 was brought to Aglae. She built, on the western side of the Aven- 
 tine, an oratory, wherein she placed the remains of Boniface, and she 
 spent the remainder of her life in prayers and penitence. May 14. 
 Boniface died, about 307 ; Aglae, fifteen years later. 
 
 St. Agnes (Za^. Sancta Agnus; Ital. Sant' Agnese ; Sp. Santa 
 Inez ; Fr. Ste. Agnes). St. Agnes was a Roman maiden of great 
 beauty, and a Christian from her infancy. She was not more than 
 thirteen years old when the son of the prefect Sempronius saw her, 
 and so loved her that he sought her for his wife. But she refused 
 his reqiiest, saying that she was already affianced to a husband whom 
 she loved, meaning Jesus. The young man knew not to whom she 
 referred ; and his jealousy and disappointed love made him sick, 
 almost unto death. Then the physicians said, "This youth is sick 
 of unrequited love, and our art can avail nothing." AVhen the pre- 
 fect questioned his son, he told his father of his love for Agnes, and 
 that unless she would be his wife ho must die. Then Sempronius 
 begged of Agnes and her parents that she should marry his son ; but 
 she replied, as before, that she preferred her betrothed to the son of 
 the prefect. "When he had inquired her meaning, and found that she 
 was a Christian, he was glad ; for there was an edict against the Chris- 
 tians, and he felt she was in his power. lie then ti)ld her that since 
 she would have no earthly husl^nd, she must become a Vestal Virgin. 
 
ILLUSTRATED IN ART. 45 
 
 But she refused with scorn the worship of vain images, and declared 
 that she would serve none but Jesus. Sempronius then threatened 
 her with the most horrid death, and put her in chains, and dragged 
 her to the altars of the gods. But she remained firm. Then he 
 ordered her to be taken to a house of infamy, to suffer the most fear- 
 ful outrages. The soldiers stripped off her garments ; but when she 
 prayed, her hair was lengthened till it was as a cloak about her, 
 covering her whole person, and those who saw her were seized with 
 fear. So they shut her in a room ; and when she prayed to Christ 
 that she might not be dishonored, she saw before her a shining white 
 garment, which she put on with joy, and the room was filled with 
 great light. The son of the prefect, thinking she must be subdued, 
 now came to her. But he was struck blind, and fell in convulsions. 
 Agnes, moved by his sufferings and the tears of his friends, prayed 
 for his recovery, and he was healed. When Sempronius saw this, he 
 wished to save her; but the people said, "She is a sorceress; let her 
 die." So she was condemned to be burned; but the flames harmed 
 her not, while her executioners were consumed by them. Then they 
 cried out the more, " She is a sorceress : she must die." Then an 
 executioner was commanded to ascend the pile, and kill her with the 
 sword. This he did ; and gazing steadfastly towards heaven, she fell 
 dead upon the pile. She was buried on the Via Nomentana, and the 
 Christians were accustomed to visit her tomb to weep. But she ap- 
 peared to them, and forbade that they should sorrow for one who was 
 happy in heaven. St. Agnes is a favorite saint of the Roman, and, 
 in general, of young Catholic women. There is one church dedicated 
 to her, on the Piazza Navona, on the spot where stood the house of 
 infamy to which she was carried ; and another of great interest be- 
 yond the Porta Pia, said to have been built by Constantino, at the 
 request of his daughter, Constantina, to commemorate the burial- 
 place of St. Agnes. Next to the Evangelists and Apostles, there is 
 no saint whose images are older than those of St. Agnes. She is 
 most frequently represented with a lamb. January 21, a. d. 304. 
 She is one of the four great virgin martyrs of the Latin ChUrch. 
 
 St. Agnes of Monte Pulciano. Tiiis saint was remarkable 
 for her piety from her very infancy. At nine years of age she was 
 placed in a nunnery, and at fifteen was made prioress of a new con- 
 vent at Procino, of the Dominican Order. She slept on the ground 
 
46 LEGENDS AND STORIES 
 
 with a stone pillow, and lived on bread and water for fifteen years, 
 until she was obliged to diminish her austerities on account of her 
 health. At length the people of Monte Pulciano, being desirous that 
 she should return to her native town, built a convent on a spot where 
 they had destroyed a lewd house; of which convent St. Agnes became 
 the superior. She had the gifts of miracles and prophecy, and was 
 greatly beloved. St. Catherine of Siena made a pilgrimage to the 
 tomb of St. Agnes with two of her nieces, who took the veil on that 
 occasion. She is greatly venerated in Tuscany. April 20, a. d. 1317. 
 
 St. Alban was the first saint and martyr in England, on which 
 account the Abbot of St. Alban's had precedence over all others. 
 This saint was a native of Verulam. He lived in the time of Aure- 
 lian, and went to Rome. While still an idolater, he was noted for his 
 hospitality, charity, and many virtues, as well as for his great learn- 
 ing. When the persecution of Diocletian invaded Britain, St. Alban 
 gave shelter to a priest, who was the means of his conversion, and 
 baptized him. When the priest was pursued to his house, St. Alban 
 put on his long robe and gave himself to the soldiers to save his 
 guest. He was condemned to death, as he would neither worship idols 
 nor surrender the priest. He was first tortured, and then led out 
 for execution. It was necessary to cross the river Coin to reach the 
 place where he was to suffer. The crowd was great, and the bridge 
 BO narrow that they could not pass ; but when the saint said a short 
 prayer, the waters were divided, and all went over dry-shod. W^hen 
 on the hill of execution, he prayed for water to quench his thirst and 
 a spring gushed out at his feet. He was beheaded. His burial-place 
 was forgotten, but disclosed in 793 by a miracle. An angel com- 
 manded King Offa in a vision that he should find the remains of this 
 saint, and secure to them the veneration of the people. He found 
 them at Verulam, and built a church for them, near which arose a 
 great Benedictine monastery and the town of St. Alban's in Hertford- 
 shire. His attributes are the sword and a fountain springing at his 
 feet. June 22, a. d. 305. 
 
 St. Albert {Lat. S. Albertus ; Ital. Sant' Alberto) was Bishop of 
 Vercelli and Patriarch of Jerusalem. He is reverenced as the founder 
 of the Order of the Carmelites. He was murdered at Acre, when 
 embarking to attend a coiuicil at Rome. At the cathedral at Cre- 
 mona is a vessel in which, tradition savs, St. Albert kneiulod bread 
 
ILLUSTRATED IN ART. 47 
 
 for the poor. He is represented in his episcopal robes, and carries 
 the pahn. 
 
 Albertus Magnus, sometimes called Sant' Alberto Magno, was 
 a teacher of St. Thomas Aquinas, and is represented in art in com- 
 pany with that saint, 
 
 St. Alexander {Ital. Sant' Alessandro; Fr. St. Alexandre). 
 March 18, a, d. 251. See St. Adelaide. 
 
 St. Alexis {Lat. S. Aletius ; Ital. Sant' Alessio ; Fr. St. Alexis ; 
 Ger. Der Heilige Alexius). In the time of Pope Innocent I. and the 
 Emperor Honorius, there lived on the Gcelian Hill a man of great 
 rank and wealth, named Euphemian. His wife was called Aglse. 
 For many years they had no child, and on this account prayed ear- 
 nestly to God, until at length they had a son, whom they called 
 Alexis. From his childhood he devoted himself to the service of God, 
 and wore beneath his rich clothing a shirt of hair, and when in his 
 own chamber bewailed his sins and those of the whole w^orld, and 
 made a vow to serve God alone. At length Euphemian selected a 
 beautiful maiden of noble rank to be the wife of Alexis. When he 
 saw the loveliness of his bride and remembered his vow, he trembled. 
 He did not dare to disobey his father, and the wedding was cele- 
 brated with great pomp. Then Alexis went to the chamber of his 
 bride, and gave her a gold ring, a girdle of precious stones, and a 
 purple veil, and bade her farewell, and was seen no more. His 
 mother and his wife passed their time in the deepest grief, while his 
 father sent through all the wcH'ld to find him. Alexis, disguised as a 
 pilgrim, reached the mouth of the Tiber in a small boat, and sailed 
 from Ostia for Laodicea. Thence he w^ent to Edessa, in Mesopota- 
 mia, where he dwelt, ministering to the poor and sick, until the peo- 
 ple called him a saint. Fearing popular favor, he sailed for Tarsus 
 to pay his devotions to St. Paul. But the vessel in a storm was 
 driven to Ostia. So, then, Alexis went to his father's house, and 
 begged that he might live upon his charity. Euphemian, not recog- 
 nizing him, thought upon his son, that he too might be poor and in 
 need, and gave orders that he should be provided for. But the ser- 
 vants ill-treated him, and gave him no lodging but a hole under the 
 marble steps of the house. But the hardest thing he had to endure 
 was to hear his wife and mother constantly lamenting for him and 
 complaining of his absence. By this was he sorely tempted, but he 
 yielded not. Thus passed many years, till at length he knew that he 
 
48 LEGEXDS AND STORIES 
 
 Diust die. Then he asked for pen and ink, and wrote an account of 
 all his life, and put it in his bosom, Kow, on a feast day, as Pope 
 Innocent was singing high mass, the Emperor Honorius present, and 
 Euphemian was standing by the latter, a voice cried out, " Seek the 
 servant of God, who is about to depart from this life, and who shall 
 pray for Rome." And the people fell on their faces, and another voice 
 said, ** Where shall we seek himV And the answer was, "In the 
 house of Euphemian the patrician." So they all went instantly, and 
 Euphemian led the way ; and as he came near home, they told him 
 that the beggar had died, and they had laid him on the steps before 
 the door. When he uncovered the face, it was as the ftice of an angel, 
 and a great glory of light shone from it. Then he said, " This is the 
 servant of God, of whom the voice spoke just now." And the pope 
 took the letter from the dead hand of Alexis, and read it aloud. 
 The father was overwhelmed with grief. The wife and the mother 
 rushed out and threw themselves on the dead body. Seven days they 
 watched beside it, and many sick and infirm were healed by touching 
 the holy remains of Alexis. He is the patron of pilgrims and beg- 
 gars, and on the spot where stood his father's house is now the 
 church of St. Alexis. The marble steps beneath which he lived and 
 died are preserved in the church ; and a statue of the saint, in the 
 dress of a pilgrim with a staff beside him, and a letter in his hand, 
 is extended beneath them. Cardinal Wiseman wrote a charming 
 drama on the story of St. Alexis, entitled " The Hidden Gem." 
 July 24, A. D. 400. 
 
 St. Alphege was an English nobleman. He was a most holy 
 man, and was made Archbishop of Canterbury in lOOli. Six years 
 later the Danes took the city and cathedral of Canterbury. They 
 l)ut the people to death and burned the city. St. Alphege was kept 
 seven months in prison, and then stoned to death because he refused 
 to pay a large ransom for his life. The place where he met his death 
 was at Greenwich, and the same as that on which the parish church 
 now stands. It is said that ten years after death his boily was found 
 entire and incorrupt. It was removed from St. Paul's to the Canter- 
 bury Cathedral, and enshrined near the high altar. He is represented 
 with lii.s chaKublo full of stones. April 19, a. D. 1012. 
 
 St. Ambrose {Lat. S. Ambrosius ; ItaL Sant' Ambrogio ; Fr. 
 St. Ambrose ; 6Vr. Dor Heiligo Ambrosius). St. Ambrose is one 
 of the Fathers of the Church. He was born at Treves, a. d. 340, 
 
ILLUSTRATED IN ART. 49 
 
 and was a son of a prefect of Gaul of the same name. He studied 
 at Rome, and being at length appointed prefect of Emilia and Ligu- 
 ria (Piedmont and Genoa), he resided at Milan. He was very elo- 
 quent ; and the same story that is told of Plato and Archilochus is 
 told of him, — namely, that when an infant in his cradle a swarm of 
 bees alighted on his mouth without injuring him. This was thought 
 to indicate his future eloquence. Shortly after his going to Milan 
 the bishop died ; and a great dispute arose between the Catliolics and 
 Arians concerning the succession, when Ambrose by his eloquence 
 quieted them. In the midst of it a voice like that of a child cried 
 out, "Ambrose shall be bishop." To this he greatly objected, espe- 
 cially as he was only a catechumen. But the people would not listen 
 to this refusal ; and being baptized, in due time he was consecrated 
 Bishop of Milan. He first gave all his property to the poor, and then 
 devoted himself to such studies as would fit him for his office. St. 
 Ambrose was an eloquent advocate of the advantages of celibacy for 
 both sexes, and of the supremacy of the Church above all other pow- 
 ers. He had no fear of man, forbidding even the Emperor Theodosius 
 to enter the Church until he had atoned for his sin in permitting the 
 massacre of seven thousand men at Thessalonica, by public penance. 
 He founded the Basilica of Sant' Ambrogio Maggiore at Milan in 387, 
 and dedicated it to all the saints. He is the patron saint of Milan. 
 There are many wonderful and miraculous circumstances related in 
 his life ; and at his death it was said that Christ visited him, and that 
 he ascended to heaven in the arms of angels. He is represented as 
 a mitred bishop with the crosier ; sometimes with a beehive at his 
 feet ; but his usual attribute is a knotted scourge with three thongs. 
 April 4, A. D. 397. 
 
 St. Anastasia {Fr. Ste. Anastasie ; Gr. *Ay. ' kvaa-raairj) . Just 
 under the Palatine Hill is the church dedicated to this saint, who, 
 while she has great fame among Greek Christians, was a Roman lady. 
 She was condemned to the flames in the persecution of Diocletian. 
 She suffered greatly at the hands of her husband and family because 
 she openly professed Christianity. St. Chrysogonus (Grisogono) is 
 chiefly celebrated for his influence over Anastasia and for the courage 
 with which he inspired her. He was slain by the sword and thrown 
 into the sea. They are said to have suff'ered at lllyria ; but Anastasia 
 was buried by ApoUina in her garden, near the Circus Maximus, where 
 
 4 
 
50 LEGENDS AND STORIES 
 
 her church now stands. It is said that St. Jerome once celebrated 
 mass in this church. There is also a beautiful church at Verona 
 dedicated to St. Anastasia. The church of Chrysogonus in the Tras- 
 tevere, built in 599, was rebuilt in 1G23 by Scipio Borghese, CardiuaJ 
 of S:m Griso^^ono. December 25, a. d. 304. 
 
 St. Andrea of Corsini was born in 1302. He was of the Cor- 
 sini family of Florence. He was extremel}^ wild until he was sixteen 
 years old, when his mother, in despair, told him of a dream which 
 she had before his birth, in which she dreamed of giving birth to 
 a wolf; but this wolf on entering a church was changed to a lamb. 
 This greatly affected Andrea, and he went to a Carmelite church to 
 pray, where such a change was begun in him that at seventeen he 
 became a friar. He was Bishop of Fiesole. The Florentines attrib- 
 uted to the protection of this saint their victory of the battle of 
 Anghiari. Februarj' 4, a. d. 1373. 
 
 St. Andrew (^Lat. S. Andreas; Ital. Sant' Andrea ; Fr. St. Andre ; 
 Gr. "Ay. "Ai/^pctti). St. Andrew was the first called to be an Apostle. 
 He "was the brother of Simon Peter. Very little is said of him 
 in Scripture. Legends tell that he travelled into Scythia, Cappa- 
 docia, and Bithynia, and converted multitudes by his preaching. 
 The Russians believe that he preached to the Muscovites in Sarmatia. 
 He returned to Jerusalem, and after visiting Greece came to Pati-as, 
 a city of Achaia. Here, among many others, he converted Maximilla, 
 wife of iEgeus, the proconsul. He also persuaded her to make a 
 public confession, which so enraged her husband that he condemned 
 St. Andrew to be scourged and crucified. There is a variet}^ of opin- 
 ions as to the form of the cross on which he suffered ; but the one 
 called by his name is generally believed to be like, that on which he 
 died. It is said that he was fjistened with cords rather than nails. 
 When he approached his cross, he venerated it as having been sanc- 
 tified by Jesus. He was gloriously triumphant in his death. In the 
 fourth century a part of the relics of St. Andrew were taken to Scot- 
 land, since which time he has been the patron saint of that country 
 and of its first order of knighthood. He is the patron of the Order 
 of the Golden Fleece of Burgundy, as well as of Russia, and of its 
 great order of the Cross of St. Andrew. He is represented leaning 
 on his cross, the Gospel in his hand ; his Imir and beard are silvery 
 white, and his beard divided. November 30, a. d. 70. 
 
ILLUSTRATED IN ART. 51 
 
 St. Angelus, the Carmelite, c^me from the East, and preached 
 in Palermo and Messina. There was a certain Count Berenger, who 
 led an openly shameful life with his own sister. Being rebuked by 
 Angelo, he commanded him to be hung upon a tree and shot with 
 arrows. The legend, and in fact the very existence of this saint, have 
 been disputed ; but pictures said to represent him are seen at Bologna. 
 May 5, A. D. 1225. 
 
 St. Anianus, or Annianus. In the Acts of St. Mark we are 
 told that this saint was a shoemaker whom St. Mark healed when 
 he first entered the city of Alexandria. He became so zealous a 
 convert, and learned so rapidly, that St. Mark made him bishop 
 during his absence. He governed the church at Alexandria four 
 years with St. Mark, and eighteen years after his death. There was 
 a church in that city dedicated to him. April 25, a. d. 86. 
 
 St. Anna, the mother of the Blessed Virgin, whose name signi- 
 fies " gracious," is much honored in the Church, and numerous miracles 
 have been attributed to her intercession. About 550 Justinian I. 
 built a church at Constantinople, and dedicated it to St. Anna. Her 
 body was removed from Palestine to Constantinople in 710. July 26. 
 See St. Joachim. 
 
 St. Ansano of Siena. This saint was a Roman, Ansanus Tran- 
 quillinus. His nurse, a Christian woman, named Maxima, had him 
 secretly baptized. His faith was not disclosed until he was nineteen 
 years old, when he began to preach with great success. He suffered 
 much during the persecution of Diocletian, and was at last beheaded 
 on the banks of the river Arbia. St. Ansano w^as, until the end of 
 the thirteenth century, the great patron of Siena; and there is, in the 
 Duomo of that city, a fine statue representing him as baptizing the 
 Sienese converts. 
 
 St. Anthony {Ftal. Sant' Antonio Abbate, or I'Eremita ; Fr. 
 St. Antoine I'Abbe ; Ger. Der Heilige Anton, or Antonius). St. 
 Anthony, an Egyptian, was born at Alexandria. At eighteen 
 years of age he was left an orphan, with one sister. He had great 
 rank and wealth. Thoughtful from childhood, he feared the tempta- 
 tions of the world. Entering a church one day, he heard these 
 words : " Every one that hath forsaken houses, or brethren, or 
 sisters, or father, or mother, or wife, or children, or lands, for my 
 name's sake, shall receive a hundred-fold, and shall inherit ever- 
 
52 LEGENDS AND STORIES 
 
 lasting life;" and at another time, ''If thoa wilt be perfect, go, 
 sell all thou hast, and give it to the poor, and thou shalt have 
 treasure in heaven." lie was so impressed by these things that 
 he took them as a warning from God. He divided his wealth 
 with his sister, gave all his share to the poor, and joined a 
 company of hermits in the desert. Here he lived so pure a life 
 as to arouse the hatred of Satan, who sent demons to tempt and 
 torment him. They whispered to him of all he had left be- 
 hind, and pictured before his mind the attractions of the world. 
 But he prayed until great drops stood on his brow, and the 
 demons despaired. They then placed delicious food before him, 
 and, assuming the forms of lovely women, tempted him to sin. 
 Again he resisted all their arts with prayer; but he suffered so 
 much that he determined to go yet farther into the desert, and 
 he found a cave where he thought Satan could not discover him. 
 But here the demons came, and tortured him with all kinds of 
 horrible pains, and tore him with their claws, till a hermit who 
 carried him food found him lying as if dead. He bore him to his 
 cell ; but as soon as Anthony revived, he insisted upon returning 
 to his cave, and when there he cried out, " Ha ! thou arch tempter ! 
 didst thou think I had fled 1 Lo, here I am again ; I, Anthony ! 
 I have strength to combat still ! " Then was Satan furious, and 
 he set his demons to try all their powers to overcome him. They 
 surrounded him with lions, tigers, serpents, scorpions, and all the 
 horrible shapes they could conceive, and they were roaring and hiss- 
 ing all around him. But in the midst of all this came a great light 
 from heaven, and the beasts vanished ; while Anthony, looking up, 
 cried out, " Lord Jesus Christ ! where wert thou in those mo- 
 ments of anguish?" And Christ said gently, "Anthony, I was here 
 beside thee, and rejoiced to see thee contend and overcome. Be of 
 go(jd heart ; for I will make thy name famous through all the world." 
 Then he resolved to go even farther into the desert. As ho trav- 
 elled he saw heaps of gold and silver, but ho knew they were the 
 temptations of Satan; and when he looked away, they disappeared 
 in the air. Ho was now thirty-five years old, when he shut himself 
 in a cavern for twenty years, and saw no one, neither was he seen 
 of any ; but when he came forth, all could see that ho had been 
 miraculously sustained, for he was not wasted or changed, except 
 
ILLUSTRATED IN ART. 53 
 
 that his hair was white and his beard long. And now he preached 
 the love of God to all men; comforted the sick and afilicted, and 
 expelled demons, over whom he had gained great power. Multitudes 
 were converted and came to the desert, until there were five thou- 
 sand hermits in the caves and ancient tombs, and St. Anthony did 
 many miracles. At length, when he had lived in the desert seventy- 
 five years, he began to be proud of his life of self-denial, and a voice 
 said to him in a vision, " There is one holier than thou art, for Paul 
 the hermit has served God in solitude and penance for ninety years." 
 So he resolved to seek Paul ; and as he journeyed he met a centaur, 
 who pointed the way to him ; and again a satyr, who besought him 
 to pray for him and his people. The third day he came to the cave 
 of Paul. At first Paul would not receive him ; but at length, moved 
 by his prayers and tears, he admitted him. Then they held com- 
 munion together ; and as they sat, a raven brought them a loaf of 
 bread, when Paul blessed God and said, " For sixty years, every 
 day, hath this raven brought me half a loaf; but because thou art 
 come, my brother, lo ! the portion is doubled, and we are fed as 
 Elijah was fed in the wilderness." And they ate and returned 
 thanks. Then Paul said, " My brother ! God hath sent thee here 
 that thou mightest receive my last breath and bury me. Go, 
 return to thy dwelling; bring here the cloak which was given to 
 thee by that holy Bishop Athanasius, wrap me in it, and lay me in 
 the earth." Then Anthony wondered, for the gift of the cloak was 
 unknown to all. But he kissed Paul, and hastened to bring the 
 cloak; for he feared he should not reach him again before his death. 
 Eeturning, when he was about three hours from his cave he heard 
 heavenly music, and looking up saw the spirit of Paul, as a star, 
 borne by prophets, apostles, and angels to heaven. Then Anthony 
 lamented, and went with haste to the cave where Paul was dead, 
 in the attitude of prayer. Then he wept ov^er him and recited the 
 office for the dead, and he thought how he could bury him, for he 
 had not strength to dig a grave. Then came two lions across the 
 desert, roaring as if in sympathy, and with their paws they dug a 
 grave, in which Anthony laid Paul, wrapped in the cloak of Atha- 
 nasius. When he had returned to the convent, he told all these 
 things, which were believed by the whole Church, and Paul was 
 canonized. Fourteen years after, Anthony, being one hundred and 
 
64 LEGENDS AND STORIES 
 
 four years old, felt that he must soon die ; and after going to a 
 lonely place with a few brethren, he charged them that they should 
 keep secret the place of his burial. Gently his spirit passed away, 
 and angels conveyed it to heaven. St. Anthony is represented 
 with various attributes. He wears a monk's habit, as the founder 
 of Monuchism. In Greek pictures the letter is on the cope on 
 the left shoulder, and always in blue. It is the first letter of ©co'?, 
 God. The crutch is a symbol of his age and feebleness. The bell 
 signifies his power to exorcise evil spirits, as a bell which has been 
 blessed is used in exorcisms. The asperges, or rod for sprinkling 
 holy water, is a symbol of the same idea. The hog represents the 
 sensuality and appetites which he conquered. Flames of fire under 
 his feet, or a city or house burning, signify that he is a protector 
 against fire in this world and the next also. Paul is represented as 
 old, meagre, half clothed in palm-leaves, his hair long and white, 
 seated on a rock in meditation, and a palm-tree near him. St. 
 Anthony, January 17, a. d. 357. 
 
 St. Antonio, Archbishop of Florence, was a native of Florence. 
 He was born about 1384. His thoughtfulness and studiousness 
 caused his friends to regard him as fitted for a religious life. He 
 went to Fiesole, and asked admission to the Dominican Convent at 
 fifteen. The prior, after talking with him, told him that when he 
 had learned perfectly the Book of Decrees, he would receive him. 
 This he did in one year, and then was sent to Cortona to pass his 
 novitiate in study. He took his vows at Fiesole, and there formed a 
 tender attachment to the wonderful painter-monk, Fra Giovanni, 
 called II Beato and Angelico. It is believed that the great learning 
 of Antonio was of advantage to the heavenly mind of Angelico, and 
 that their communion was not without its effects upon the latter's 
 pictures. The Archbishop of Florence dying, the pope wished to 
 give the office to Angelico ; but he begged that Antonio should 
 have it instead, which the pope granted. This greatly pleased the 
 Florentines, as he was not only much beloved, but a native of their 
 city. He died at the age of seventy, thirteen years after he was 
 made archbishop, during wliich time ho was distinguished for his 
 "wisdom and holiness. He is always represented as an archbishop, 
 and wears the pallium over the habit of the Dominicans. May 10, 
 A. D. 1461. 
 
ILLUSTRATED IN ART. 55 
 
 St. Antony of Padua {Lat. S. Antonius Thaumaturgus ; 
 Ital. Sant' Antonio di Padova, II Santo ; Sp. San Antonio de Padua, 
 Sol brillante de la Iglesia, Gloria de Portugal, etc.). This saint was 
 a Portuguese by birth. He became a Franciscan, and stands in 
 that order next to its founder. After the martyrdom of the first 
 missionaries in Morocco, Antony determined to be himself a mis- 
 sionary and martyr, and went to convert the Moors. But he was 
 seized with an illness that compelled him to return to Europe. He 
 was driven by the winds to Italy, and came to Assisi, where St. Francis 
 was holding the first chapter of his order. St. Francis found him a 
 valuable assistant, and he preached at the universities of Padua, Bo- 
 logna, Paris, and Toulouse, but at length he preached to the people. 
 He did much good in Italy as a preacher. His imagination was vivid, 
 and his language effective. His similes were very beautiful. He 
 died at thirty-six, after a ministry of ten years. Great honors have 
 been paid his memory, and the church of Sant' Antonio at Padua is 
 wonderfully rich in adornments of both ancient and modern art. He 
 performed many miracles, which are represented in pictures in various 
 churches and convents, especially in Italy and Spain. One of these is 
 thus related. When preaching at the funeral of a very rich man, he 
 denounced his Ipve of money, and exclaimed, "His heart is buried in 
 his treasure-chest ; go seek it there, and you will find it." The 
 friends of the man broke open the chest, and to their surprise found 
 the heart; they then examined his body, and found that his heart was 
 indeed wanting. His attributes are the lily and crucifix. He is young, 
 and wears the habit and cord of St. Francis. June 13, a. d. 1231. 
 
 St. Apollinaris of Ravenna {Ital. Sant' Apollinare ; Fr. St. 
 ApoUinaire). This saint came with the Apostle Peter from Antioch 
 to Rome; and Peter, having laid hands on him, sent him to preach in 
 the east of Italy. He became the first Bishop of Ravenna, and per- 
 formed such miracles, and so preached, as to convert multitudes. At 
 length he was seized and imprisoned. His jailer allowed him to es- 
 cape ; but his enemies pursued him, beat him, and wounded him so 
 that he died. The Basilica of Apollinaris-in-Classe is on the spot 
 where he was martyred. July 23, a. d. 79. 
 
 St. Apollonia of Alexandria {Fr. Ste. ApoUino). The parents 
 of Apollonia were heathens, and had no children, though they con- 
 stantly prayed the gods to grant them a child. Her father was a 
 
66 LEGENDS AND STORIES 
 
 magistrate. At length there came three pilgrims to Alexandria, 
 begging in the name of Jesus and the Blessed Virgin. The wife of 
 the magistrate, hearing tliem, asked if the Virgin could grant her 
 prayer for a child. Being told of her great power, she gave the pil- 
 grims food and money, and, full of faith, invoked Mary's intercession, 
 who answered the prayer by the birth of Apollonia. She was very 
 beautiful ; and as her mother constantly told her the story of her birth, 
 she grew up a Christian, and sought St. Leontine that he might baptize 
 her. As soon as he did so, an angel appeared with a garment daz- 
 zlingly white, which he threw over her, saying, "This is Apollonia, 
 the servant of God ! Go now to Alexandria and announce the faith 
 of Christ." She obeyed, and converted many; but others accused her 
 to her father, who gave her to the heathen governor. He commanded 
 her to worship the idol of the city. But she made the sign of the 
 cross before the idol, and commanded its demon to depart. The de- 
 mon broke the statue and fled, crying, " The holy virgin Apollonia 
 drives me forth." Then they bound her to a column, and drew her 
 teeth out one by one with pincers, and then, kindling a fire, they 
 burned her. She is the protector against toothache, and all diseases 
 of the teeth. Her attributes are a pair of pincers with a tooth, and 
 the palm ; sometimes a golden tooth suspended on her neck-chaio. 
 February 9, a. d. 250. 
 
 St. Athanasius {Gr. "Ay. *A0ava(rio<5 ; Lat, S. Athanasius, Pater 
 OrthodoxiiC ; Ital. Sant' Atanasio ; Fr. St. Athanase). This saint, 
 best known by the creed which bears his name, was an xYlexandrian, 
 and a pupil of St. Anthony. He first studied science and litera- 
 ture ; and, being converted, he was ordained deacon. His oppo- 
 sition to Arius at the Council of Nice gained for him the title of the 
 " Father of Orthodoxy." He became Bishop of Alexandria, and dur- 
 ing the great heresy of his age materially aided by his perseverance 
 in the victory of the Catholic Church. He was bishop forty-six 
 years, but he was in exile during twenty years of that time. ^lay 
 2, A.D. 373. 
 
 St. Augustine, or St. Austin {Lat. S. Augustinus ; Ital. Sant' 
 Agostino ; J'r. St. Augustin). The father of St. Augustine was a 
 heathen ; his mother, Monica, was a Christian. He was born in 
 Tagaste, Xumidia. In his youth he was so devoted to pleasure that 
 hia mother feared the destruction of his character, and in her sorrow 
 
ILLUSTRATED IN ART. 57 
 
 sought advice of the Bishop of Carthage. He comforted her with 
 the assurance that her prayers would be answered at last. At length 
 Augustine went to Rome, and became famous as a lawyer. But he 
 was restless and unhappy. He went to Milan, and was there con- 
 verted by the preaching of St. Ambrose, who baptized him in the 
 presence of his mother. The " Te Deum," it is thought, was com- 
 posed for this occasion. St. Augustine and St. Ambrose recited it 
 as they approached the altar. He was Bishop of Hippo ; and after 
 thirty-five years Hippo was besieged by the Vandals, and St. Augustine 
 perished at the age of seventy-five. It is said that his remains were 
 removed to Pavia. He was the third doctor of the Church, and his 
 writings are celebrated. One of the scenes in his life most fre- 
 quently illustrated in art is that of a vision, related by himself, and 
 which he saw while writing his Discourse on the Trinity. He was 
 walking on the sea-shore, lost in meditation on his great theme, when 
 he saw a little child bringing water and endeavoring to fill a hole 
 which he had dug in the sand. Augustine asked him the motive of 
 his labors. The child said he intended to empty all the water of the 
 sea into this cavity. " Impossible," exclaimed St. Augustine. "Not 
 more impossible," answered the child, " than for thee, Augustine, 
 to explain the mystery on which thou art now meditating." He is 
 the patron of theologians and learned men. August 28, a. d. 430. 
 
 St. Augustine of Canterbury is believed to have introduced the 
 Benedictine Order into England. He was sent from Rome as mission- 
 ary to Britain, by St. Gregory. Fearing the dangers represented to 
 exist in England at that time, he and his companions were seized with 
 dread, and Augustine went to beg the pope to recall his command. 
 This Gregory refused to do. He made Augustine bishop over those 
 who should be converted. They landed in Kent, where there was 
 great hatred of Christianity ; but Queen Bertha was a Christian, and 
 for her sake King Ethelbert permitted them to enter Canterbury, 
 which they did, singing praises, and carrying the image of Christ. 
 Ethelbert and his people became Christians, and were baptized in a 
 little chapel which Bertha had built near Canterbury, and, being a 
 French princess, had dedicated to Martin of Tours. St. Augustine 
 desired greatly to see the ancient Britons, Christians whom the Eng- 
 lish had driven into the mountain regions of Wales, reclaimed from 
 certain abuses which had crept in among them. He also wanted their 
 
66 LEGENDS AND STORIES 
 
 assistance in his missionary work among the English. But the Brit- 
 ons' hatred of their oppressors sadly obstructed St. Augustine's pious 
 and pacific wishes. In virtue of his authority as Papal Legate, he 
 visited all the British bishops ; and these willingly responded to his 
 invitation to a conference at Ausric, on the edge of Worcestershire, 
 near Herefordshire, a place later called Augustine's Oak. Augus- 
 tine required of them aid in converting the pagan English ; con- 
 formity to the custom of the Universal Church as to the time of 
 celebrating Easter, and as to the manner of administering baptism. 
 These things they refused, because of their hatred of their national 
 enemies. Whereupon St. Augustine prophesied that "if they would 
 not preach to the English the way of life, they would fall by their 
 hands under the judgment of death." This prediction was ful- 
 filled after the death of St. Augustine, when Ethilfrid, king of the 
 pagan Northern English, mightily overthrew the Britons at Chester, 
 and slew twenty-two hundred of the British monks of Bangor, who 
 prayed in sight of the battle-field for the victory of their countrymen. 
 Those who account St. Augustine instigator of this massacre, which 
 took place years after his death, know not his tender charit}^ whose 
 only weapons against sinners w^ere prayers for their conversion. He 
 should be represented in the Benedictine habit, with the staff and the 
 Gospel, or as bishop with pallium, cope, and mitre, a. d. 604. 
 
 St. Balbina was the daughter of the prefect Quirinus, and dis- 
 covered the lost chains of St. Peter. The church dedicated to her 
 at Rome is very ancient. She is represented veiled, with chains in 
 her hand or near her. 
 
 St. Barbara (Ttal. Santa Barbara ; Fr. Ste. Barbe). This 
 saint was of the East, and daughter of Dioscorus, who dwelt in Heli- 
 opolis. He was rich and noble, and loved his only daughter so fondly 
 that he shut her up in a high tower lest she should attract suitors 
 by her beauty. Here she passed her time in study, and while watch- 
 ing the wonders and beauties of the heavens, felt that the idols could 
 not be gods, or the creators of the world. But she had heard of no 
 other God. At length the fame of Origen reached her from Alexan- 
 dria, and she sent him a letter by a trusty servant, asking that he 
 should teach her. He sent a disciple disguised as a physician, who 
 instructed her, and, after her conversion, baptized her. Her father 
 had set workmen to make a bathroom in her tower ; and when they 
 
ILLUSTRATED IN ART. 69 
 
 had made two windows, she desired them to add another. They 
 were afraid to do this, but she insisted ; and w^hen her father asked 
 the cause, she said, " Know, my father, that through three windows 
 doth the soul receive light, — the Father, the Son, and the Holy 
 Ghost ; and the three are one." Then her father would have killed 
 her with his sword ; but she fled to the top of the tower, and angels 
 concealed her and bore her away to a place of safety. A shepherd 
 betrayed where she was hidden, and her father dragged her by the 
 hair and put her in a dungeon. He then delivered her to the pro- 
 consul Marcian, who scourged and tortured her, but she did not 
 yield ; and at last her father carried her to a mountain near the city, 
 and himself beheaded her. Immediately a great tempest arose, and 
 the lightning entirely consumed the father. St. Barbara is the 
 patroness of Ferrara, Mantua, and Guastala ; also of fortifications 
 and fire-arms, as well as of armorers and gunsmiths. She is also 
 invoked as a protector against lightning and the explosions of 
 gunpowder. A tower with three windows is her peculiar attribute. 
 She also has the book, palm, and sword. She is further invoked by 
 all who desire the sacraments of the Church in their dying hours. 
 December 4, a. d. 303. 
 
 St. Barnabas {Ital. San Barnaba ; Fr. St. Barnabe). The 
 name of Apostle is also given this saint ; and if not fully entitled 
 to it, he is at least next in holiness to the Apostles with whom he 
 labored. He was a native of Cyprus, — a Levite, and a cousin of 
 St. Mark. He labored with Paul at Antioch and Lystra ; and the 
 legends tell us that he was of so noble a presence that he was called 
 Jupiter, while Paul was styled Mercurius. At length, on account of 
 aMifference concerning Mark, they separated ; and Barnabas preached 
 in Italy as well as in Asia Minor and Greece, and it is said he was 
 the first Bishop of Milan. Tradition says he preached from the 
 Gospel of St. Matthew, written by the Evangelist himself, which he 
 carried always with him, and that it had power to heal the sick 
 when laid upon their bosoms. He was at last seized by the Jews 
 and cruelly martyred, while preaching in Jud?ea. Mark and other 
 Christians buried him, and in the time of the Emperor Zeno his 
 resting-place was revealed in a vision to Antemius. He was found 
 with the Gospel in his bosom. This was taken to Constantinople, 
 and a church was built under the invocation of the saint. June 11. 
 
60 LEGENDS AND STORIES 
 
 St. Bartholomew {Lat. S. Bartholoineus ; Ital. San Bartolomeo; 
 Ft. 8t. liartliclemi). The origin of this saint is doubtful, it being 
 disputed whether he were the son of a prince, Ptolomeus, or of a 
 hushiindman. After the ascension of our Lord, he travelled through 
 India, carrying the Gospel of St. Matthew. He preaclied in Armenia 
 and CiHcia. He suffered a horrible death at Albanopolis, being first 
 flayed, and then crucitied. His attribute is a large knife. Some- 
 times lie has his own skin hanging over his arm. August 24. 
 
 St. Basil the Great (6V. "Ay. /Jao-iAeios ; Lot. S. Basilius Magnus ; 
 ItaL Sun Basilio Magno ; Fr. St. Basile). This saint is the second 
 in honor in the Greek Church, as well as the founder of the Basilians, 
 almost the only monastic order known in that church ; for the Order 
 of St. Anthou}' has but a few houses at Sinai and Lebanon, and by 
 the shores of the lied Sea. He was born at Csesarea, in Cappadocia, 
 in 328, and was of a family of great sanctity, — his grandmother, 
 father, mother, two brothers, and a sister all being saints. He wrote 
 many theological works. He attributes his early education to his 
 grandmother, St. Macrina. He studied at Constantinople and at 
 Athens, where he was associated with both St. Gregory of Nazianzen 
 and with Julian, afterwards the Apostate. His great talents at one 
 time so aroused his pride that but for the influence of St. Macrina, 
 his sister, he would have perilled his salvation. He was then about 
 twenty-eight, and after this gave himself entirely to religion, — pass- 
 ing some years in the desert as a hermit, where he lost his health, 
 from the austerity of his living. He was made a priest in 362, and 
 eight years after Bishop of Cicsarea. The 14th of June, the day of 
 his ordination, is a great feast in the Greek Church. He lived with 
 the same abstinence on the throne as in the desert. He vigorously 
 opposed the Arian heresy ; and when the Emperor Valcns required 
 him to communicate religiously with the Arians, he refused. The 
 emperor threatened him, even with death, without effect. At length 
 he thought to awe Basil by coming to church in great state, with all 
 his court and soldiers. It was on the day of the E[)iphrtny. Instead 
 of overawing the saint, he was himself overawed by the piety of the 
 congregation and the angelic devotion of the great bishop. The em- 
 peror afterwards conferred with Basil ; and though he remained un- 
 converted, he made some concessions to the Catholics. It is related 
 of Basil, as of two other saints, that while he preached, the Holy 
 
ILLUSTRATED TN ART. 61 
 
 Ghost, in the form of a white dove, rested on his shoulder, to inspire 
 his words. June 14, a. d. 380. 
 
 St. Bavon (Flem. St. Bavo, or St. Baf ; Ital. San Bavone). He 
 was born a noble-man ; some authorities claim, Duke of Brabant. He 
 was converted from idolatry by St. Amand of Belgium, first Bishop 
 of Maestricht. Bavon was then nearly fifty years old, a widower, and 
 had led a dissipated life. He gave all his riches in charitj'-, and was 
 placed by St. Amand in a monastery in Ghent ; but he left that, and 
 lived a hermit in the forest of Malmedun. His shelter was a hollow 
 tree, and he subsisted on herbs. It is related of him, that after 
 becoming a Christian he met one who had been his slave and cruelly 
 treated. Bavon besought him to bind and beat him, and cast him 
 in prison, as he had formerly done to him. This was of course re- 
 fused ; but the saint so insisted that finally it was done, and while 
 in prison he passed his time in doing penance for his former sins. 
 He is the patron of Ghent and Haerlem. His attribute is a falcon; 
 he is sometimes represented as a hermit, and sometimes in his ducal 
 robes. October 1, a. d. 657. 
 
 St. Bede the Venerable was born at Jarrow, in Northumber- 
 land, in 673. He was eminent for his learning and piety, and some 
 even thought him superior in eloquence to St. Gregory. He died 
 dictating the last words of a translation of the Gospel of St. John. 
 He was called *' the Venerable," and was known by this name at a 
 Council at Aix-la-Chapelle. There is a legendary account of the way 
 in which he received this title. It says that, his scholars wishing to 
 put an inscription on his tombstone, one of them wrote : — 
 
 " Hac sunt in fossa 
 Bedse ossa," 
 
 leaving the blank as above, because no suitable word occurred to him. 
 He fell asleep thinking of it ; and when he awoke, " venerabilis " had 
 been inserted by an angel's band. There are other ways of account- 
 ing for the title, but this is the favorite one. Bede's works are extant, 
 and his " Ecclesiastial History " is the only authentic record we have 
 of the early English Church. May 27, a. d. 735. 
 
 Bel and the Dragon. "When Cyrus was King of Babylon, and 
 Daniel was his friend, and gi'eatly honored by him, the Babylonians 
 had an idol called Bel, to whom were given every day " twelve great 
 measures of fine flour, and forty sheep, and six vessels of wine." And 
 
62 LEGENDS AND STORIES 
 
 the number of the priests who attended him were threescore and ten, 
 and they had wives and children. Now Cyrus worshipped Bel, but 
 Daniel worshipped his own God ; and when Cyrus demanded the 
 reason of this, Daniel replied that he could not " worship idols made 
 with hands, but the living God," who had created all men and the 
 world in which they lived. Then Cyrus asked Daniel if Bel were not 
 living, and reminded him of how much he ate and drank every day. 
 Then said Daniel, " king, be not deceived ; for this is but clay 
 within and brass without, and did never eat nor drink anything." So 
 the king was wroth, and said to the priests, ** If ye tell me not who 
 this is that devoureth these expenses, ye shall die. But if ye can 
 certify me that Bel devoureth them, then Daniel shall die : for he 
 hath spoken blasphemy against Bel." And Daniel replied, " Let it 
 be according to thy word." Then the priests said to the king, "Lo 
 we go out, but thou, king, set on the meat, and make ready the 
 wine, and shut the door fast, and seal it with thine own signet ; and 
 to-morrow when thou comest in, if thou findest not that Bel hath 
 eaten up all, we will suffer death ; or else Daniel, that speaketh 
 falsely against us." Now they did this because they had an entrance 
 which was hidden under the table, and by that they could go out 
 and in as they liked. Then the king set the food before Bel, as the 
 priests had said ; and Daniel commanded the servants to bring ashes, 
 and he strewed them upon the floor ; and when all was ready they 
 closed the temple, and the king sealed it with his own seal. Then in 
 the night the priests came with their wives and children, as they 
 were accustomed to do, and consumed all that had been provided. 
 Now in the morning the king came with Daniel, and they found the 
 seals whole, and they broke them and went in. And when the king 
 saw that the food was gone, he cried out, *' Great art thou, Bel, and 
 with thee is no deceit at all ! " Then Daniel laughed, and said to the 
 king, "Behold now the pavement, and mark well whose footsteps are 
 these," So when the king saw the footsteps of men, women, and 
 children, he was angry, and took the priests with their wives and 
 children, and these showed him the door where they had gone in and 
 out. Then the king slew them, and gave the idol Bel to Daniel, and 
 he destroyed both the god and his temple. Now in the same place 
 was a great dragon, which was also worshij)j)ed by tlio Babylonians; 
 and the king said to Daniel, '' Wilt thou also say tliat this is of brass 1 
 
ILLUSTRATED IN ART. 63 
 
 Lo, he livethj he eateth and drinketh : thou canst not say that he is 
 no living God ; therefore, worship him." But Daniel declared that he 
 would not worship him, and that he could slay him without sword or 
 stave. And the king gave him leave. Then Daniel took pitch and 
 fat and hair, and made lumps of it, and put them in the dragon's 
 mouth, until he burst asunder. Then the people were filled with 
 indignation, and they came to the king, and demanded that he should 
 deliver Daniel to them, or they would destroy him and his house. 
 Then the king, being sore pressed, gave up Daniel, and they threw 
 him into the lions' den, where he remained six days. Now there 
 were seven lions in the den, and each day they had given them two 
 carcasses and two sheep, but now they gave them nothing, so that 
 they might devour Daniel. There was in Judsea a prophet whose 
 name was Habakkuk ; and he had made him a mess of pottage, and 
 had put bread in a bowl, and was about to give it to the reapers in 
 the field ; but the angel of the Lord came to him, and commanded 
 that he should carry it to Babylon, and give it to Daniel, who was in 
 the lions' den. Tlien Habakkuk said, " Lord, I never saw Babylon ; 
 neither do I know where the den is." Then the angel of the Lord 
 took Habakkuk by the hair of his head, and set him in Babylon over 
 the lions' den ; and Habakkuk cried, saying, " Daniel, Daniel, 
 take the dinner which God hath sent thee." Then Daniel thanked 
 God that he had not left him to perish, and arose, and ate the food 
 which the prophet had brought, and the angel set Habakkuk again in 
 his own place. Now, upon the seventh day, the king came to the den 
 to bewail Daniel, and he found him alive. Then cried the king, " Great 
 art thou, Lord God of Daniel, and there is none other beside thee." 
 Then he took Daniel out of the den, and cast in those who had 
 accused him, and they were devoured in a moment, before his face. 
 
 St. Benedict {Hal. San Benedetto; Fr. St. Benoit ; Sp. San 
 Benito). This saint was the founder, the patriarch, and the first 
 abbot of the great order of the Benedictines. He was of noble birth, 
 and a native of Norcia, in the duchy of Spoleto. He studied at 
 Rome, but soon wearied of the profligacy of those about him ; and 
 imbibing the ideas of St. Jerome and St. Augustine in favor of soli- 
 tude^ at fifteen he became a hermit. His nurse, who loved him 
 extremely, followed him into his retirement, and ministered as much 
 as possible to his comfort. But he, regarding this as a drawback to 
 
G4 LEGENDS AND STORIES 
 
 perfect holiness, fled from her to Subiaco, a wilderness forty miles 
 from Rome. Here he lived for three years, entirely unknown, except 
 to Romano, another hermit, who shared with him his bread and 
 water. Here he was greatly tempted by the recollections of the 
 world he had left, and especially, at one time, by the remembrance of 
 a beautiful woman he had seen at Rome, when, to overcome his great 
 desire to return to her, he flung himself into a thicket of briers and 
 thorns, and rolled himself therein until he was torn and bleeding. 
 At tlie monastery of Subiaco they show roses, said to have been pro- 
 pagated from these briers. The fame of his sanctity at last brought 
 great crowds to him, who begged his prayers, and that he would heal 
 their diseases ; and a company of hermits near by requested that he 
 would be their head. But when they saw the severity of his life, 
 they attempted to poison him. When he made the sign of the cross 
 before the poisoned cup, it fell to the ground in fragments. He then 
 returned to his cave and again dwelt alone. But so many hermits 
 came to Subiaco and lived in huts and caves, that at length, for the 
 sake of order, Benedict commanded them to build twelve monasteries, 
 and he placed twelve monks in each. Two senators of Rome brought 
 to him their sons, Maurus and Placidus, to be educated as Christians. 
 They were but twelve and five years of age, and they became the 
 special charge of Benedict. But Satan, much troubled at all this, 
 put it into the heart of a priest, Florentius, to traduce the character 
 of St. Benedict, and to poison him with a loaf of bread. These plans 
 ftxiling, he at last brought seven young women into one of the monas- 
 teries to try the chastity of the monks. Then Benedict left Subiaco, 
 and immediately Florentius was crushed to death beneath a falling 
 gallery in his own house, Benedict even wept for his fate, and im- 
 posed a penance on Maurus when he rejoiced at it. There still re- 
 mained at this time, on Monte Cassino, a temple of Apollo. Thither 
 Benedict went, and by his miracles and ])reaching converted the 
 idolaters, so that they broke the statue and altar, and burnt the 
 grove. The saint then built up two chapels, and dedicated them to 
 St. John the Baptist and St. Martin of Tours. On the summit of this 
 mountain he founded the monastery which has always been regarded 
 as tlje parent of all otiiers of the Benedictine Order. Hence he 
 ])roinulgated the rules of his order. His sister Scholastica followed 
 him to Monte Cassino, and he visited her once a year during the last 
 
ILLUSTRATED IN ART. 65 
 
 years of his life. In 540 Totila, King of the Goths, visited Benedict, 
 and entreated his blessing. The saint reproved him for his past life, 
 and it was tliought that after this the Goth was less ferocious. Be- 
 fore his death monasteries of his order were instituted in all parts of 
 Europe. He was at last seized with fever, and on the sixth day he 
 ordered his grave to be dug, and after standing upon the edge of it, 
 supported by his disciples, and in silent contemplation, he was borne 
 to the altar of the church, and receiving the last sacraments there 
 died. March 21, a. d. 543. 
 
 St. Benedict of Anian (Fr. St. Benoit d'Aniane). This saint 
 was page and cup-bearer at the court of Pepin-le-Bref, and a distin- 
 guished commander in the army of Charlemagne. He was born at 
 Maguelonne, in Languedoc, and his original name is unknown. He 
 had an extremely narrow escape from drowning, after which he en- 
 tered on a religious life. He w^ent first to the abbey of St. Seine ; but 
 disapproving of the habits of the monks, he dwelt a hermit on the 
 banks of the Anian. At length, a number of hermits having joined 
 him, he founded a Benedictine monastery, with great severity of rule. 
 He was called to Aix-la-Chapelle by Louis-le-Debonnaire. Here he 
 founded another monastery. He presided at a council for the refor- 
 mation of the monastic orders. William, Duke of Aquitaine, was a 
 great warrior, and had vanquished the Saracens in the south of 
 France. He was converted by St. Benedict, and built a monastery, 
 in which he lived and died a monk. St. Benedict conferred upon 
 William the monk's habit. February 12, a. d. 821. 
 
 Benedict, Bennet Biscop, or St. Bennet of Wearmouth, 
 did much for art as well as for piety in England. He was of a noble 
 Northumbrian family. He founded the monasteries of St. Peter's at 
 Wearmouth and St. Paul's at Jarrow. He had a cultivated taste, 
 and went five times to France and Italy. He brought to England 
 stone-warkers and glaziers to introduce a new style of building. He 
 brought, too, many books and pictures, and also a certain John, 
 Abbot of San Martino, who was a teacher of music, and who intro- 
 duced chanting into English cathedrals. St. Bennet wrote many 
 books of instruction for monks, and died at an advanced age, cele- 
 brated for piety and munificence. January 12, a. d. 703. 
 
 St. Benno is noted especially for his connection with the Em- 
 peror Henry lY. He was a German Benedictine, and Bishop of 
 
 6 
 
66 LEGENDS AND STORIES 
 
 Meissen; and when Henry, after being excommunicated, attempted 
 to enter the cathedral, Benno locked the doors and threw the key 
 into the river Elbe. He then went to Rome. On his return to Meis- 
 sen, he ordered a fisherman to cast his net into the river, and a 
 fish was taken, in which was found the key. His proper attribute is 
 a fish with a key in its mouth. 
 
 St. Bernard of Clairvaux (Lat. S. Bernardus, Doctor melli- 
 fluus ; Ital. San Bernardo di Chiaravalle, Abbate ; Ger. Der Heilige 
 Bernhard ; Fr. St. Bernard) was a man of great power and impor- 
 tance. He was born in 1190, at Fontaine, near Dijon. He was the 
 son of a noble ; and his mother, Alice, was a remarkable woman. 
 She had a large number of children, all of whom she nursed at her 
 own breast, as she believed that infants imbibe with the milk the 
 temperament of the nurse. According to all authorities she gave 
 her son his early education. From the age of fifteen he practised 
 great self-denial, and from it his health suffered. He had great per- 
 sonal beauty. After studying at the University of Paris, he entered, 
 at twenty, the Benedictine monastery of Citeaux. He resisted all 
 temptations ; and it is related of him that, finding himself gazing on 
 a beautiful woman with a feeling of pleasure, he rushed into a half- 
 frozen pool and remained there until nearly frozen himself. The 
 abbey of Citeaux became so crowded that Bernard was sent at 
 twenty-five to found another monastery. He went with twelve com- 
 panions to what was then called the " Valley of Wormwood," and 
 there founded the abbey of Clairvaux. In a few years Bernard 
 became famous, and his abbey very much crowded. He was con- 
 sidered an authority in matters of law as well as of religion. He 
 was judge between Anacletus and Innocent II., deciding in favor of 
 tlic latter, to the satisfiiction of the whole Church. He also reconciled 
 the disputes between the clergy of Milan and Rome. He preached 
 a second Crusade, succeeded in rousing the people to great enthu- 
 siasm, and was invited to assume the command. He was also the 
 adversary of Abelard and Arnold de Brescia. St. Bernard is one of 
 tlie Fathers of the Church. In his writings he sets forth with great 
 power the perfections of the Blessed Virgin, especially in the " Missus 
 Est ; " and it was believed that she a])pearod to him twice : once, when 
 ill and unable to write, she restored him by her presence ; and again 
 she moistened his lips with the milk of her bosom, so that his 
 
ILLUSTRATED IN ART, 67 
 
 eloquence was irresistible. His health suffered greatly from his labors 
 and fasts, and he died at sixty-three. His attributes are the demon 
 fettered behind him ; three mitres on his book or at his feet, emblems 
 of three bishoprics which he refused ; the beehive, a symbol of elo- 
 quence. The mitre and crosier, as Abbot of Clairvaux, are given him 
 but rarely. August 20, a. d. 1153. 
 
 St. Bernard of Menthon was by birth a noble Savoyard. In 
 his youth he was serious and studious, showing such traits of charac- 
 ter as indicated a religious vocation. His father wished him to marry ; 
 but he preferred to study, and put himself under the teaching of 
 Peter, Archdeacon of Aoust. In 966 Bernard was made archdeacon, 
 which was at that time a responsible and laborious office, as its duties 
 comprised the whole government of the diocese. By great devotion 
 and constant preaching for forty-two years, he did much good in the 
 dioceses of Aoust, Sion, Geneva, Tarantaise, Milan, and Novara. He 
 destroyed an idol on a mountain in the Walais, and exposed the 
 deception of the heathen priests. He founded two roads and two 
 monastic hospitals, the Great and Little St. Bernard, the former of 
 which was near the site of the heathen idol before spoken of. At these 
 hospitals the monks, assisted by their dogs, search out and care for 
 travellers who are lost in the passes of the mountains, where the 
 storms are severe and the cold intense. St. Bernard died at Xovara, 
 at eighty-five years of age. His body is in the monastery at Novara, 
 and his head is shown in a rich case at the monastery of Monte-Joye, 
 in the diocese of Aoust. May 28, a. d. 1008. 
 
 St. Bernardino da Feltri shares the honor of having founded 
 the " Monts-de-Piete." He was a most eloquent man, and preached 
 at the church of Santa Croce in Florence, against Jews and usurers, 
 and on the necessity that the poor should be protected from them. 
 It is certain that the two Bernardinos labored in this matter, but not 
 easy to decide to which belongs the greater honor. 
 
 St. Bernard Ptolomei {Ital. San Bernardo dei Tolomei). He 
 was of an illustrious family of Siena ; born in 1272. He distinguished 
 himself as a lawyer ; but at length, seized with the religious passion 
 of the age, he went into a mountain, called the Mount of Olives, 
 about ten miles from Siena. Here he formed the order called " Oli- 
 vetani." They followed the Eule of St. Benedict, and wore a white 
 habit. August 21, a.d. 1348. 
 
68 LEGENDS AND STORIES 
 
 St. Bernardino of Siena. This saint was of the family of 
 Albizeschi. He was bom at Massa, a Sienese town, in 1380, His 
 mother dying, he was educated by an aunt, whose influence devel- 
 oped not only his talents, but great purity of character also. At 
 seventeen he joined a brotherhood whose members wore devoted to 
 the service of the hospitals. A pestilence soon broke out, which 
 destroyed great numbers, and among them physicians and priests. 
 For four months Bernardino with twelve others cared for the inmates 
 of the plague hospital. His health suffered greatly from his labor. 
 He became a Franciscan at twenty-three. He was a celebrated 
 preacher, and went all over Italy. He endeavored to reconcile the 
 Guelphs and Ghibellines. He was offered three bishoprics, which 
 he refused. The Duke of Milan, offended at his preaching, threat- 
 ened him in vain ; he then sent him money, with which he went to 
 the prisons and liberated poor debtors. He founded the order called 
 in Italy " Osservanti," and in France " Freres de I'Observance," be- 
 cause they observe strictly the Rule of St. Francis, going barefoot and 
 keeping strictly the vow of poverty. AVheu preaching, he held in 
 his hand a tablet on which was the name of Jesus in a circle of golden 
 rays. A man who had lived by making cards and dice complained to 
 the saint that on account of the reforms in religion, his occupation 
 was gone. Bernardino advised him to carve tablets like his, to sell 
 to the people. He did so ; and a peculiar blessing being attached 
 to them, he sold large numbers, and made a fortune in this way. 
 St. Bernardino is said to have founded those institutions called still 
 in France " Monts-de-Pietd," where money is loaned on pledges. In 
 the commencement they were entirely charitable and for the benefit 
 of the poor. He died at Aquila, in the Abruzzi, where his remains 
 are preserved in a silver shrine in the church of San Francisco. 
 May 20, a. d. 1444. 
 
 St. Bibiana was a Roman lady, who, together with her father, 
 mother, and sister, suffered martyrdom in the reign of Julian the 
 Apostate. She was scourged and then pierced with a dagger. The 
 church dedicated to her is between the Santa Croce and the Porte 
 Maggiore. The column to which she was bound is shown within the 
 churc;h. December 2, a. i>. 3G2. 
 
 St. Blaise of Sebaste {Gr. "Ay. BXato-os ; Ital. San Biagio ; 
 .Fr. St. Blaise; Ger. Der Heilige Blasius : signification, "crooked"). 
 
ILLUSTRATED IN ART. 69 
 
 This holy man was bishop over the Christians at Sebaste, in Cappa- 
 docia, and in the time when Agricolaus was governor, was obhged to 
 flee to the mountains to escape persecution. There were great num- 
 bers of wild beasts there, but instead of harming the saint, they came 
 to him in numbers every morning to receive his blessing ; and when 
 Agricolaus sent to obtain beasts for the amphitheatres, the hunters 
 found St. Blaise surrounded with them. He nursed the sick ones, 
 reproved the ferocious, and gave his benediction to all. The hunters, 
 amazed at this, seized him and took him to the governor. As they 
 went, they met a woman whose child was choking from a bone stuck 
 in its throat. The mother cried out, " servant of Christ, have mercy 
 on me ! " He laid his hand on the throat of the child and prayed, and 
 it was healed. Again, they met a woman whose pig had been carried 
 off by a wolf; and as it was all she had of worldly goods, she was in 
 much distress. St. Blaise commanded the wolf to bring back the 
 pig unharmed, which was done. The governor sentenced him to be 
 scourged and imprisoned without food ; but the poor woman had 
 killed her pig, and brought a part, with bread and fruit, to the holy 
 man. A second time the governor tortured him by tearing his flesh 
 with iron combs, such as are used to card wool ; when, as he still 
 remained firm in his faith, he was beheaded. He is the patron of 
 Ragusa, also the patron of wool-combers, of those who suffer from 
 throat diseases, and of wild animals. He is a popular saint in France 
 and England, and especially in Yorkshire, where once in seven years 
 a festival is held in his honor. The iron wool-comb is his proper 
 attribute. February 3, a. d. ^16. 
 
 St. Bonaventura was the great prelate of the Seraphic Order, 
 and was styled " il Dottore Serafico." His fame is not confined to 
 his order, as he is considered one of the brightest lights of the 
 whole Church. His name was Giovanni Fidanga, and he was born 
 at Bagnarea, in Tuscany, in 1221. In his infancy he was so ill 
 that his life was despaired of, and his mother took him to St. 
 Francis to be healed. When the saint saw him he exclaimed, '' 0, 
 buona ventura!" whereupon his mother dedicated him to God by the 
 name of Bonaventura. His progress in study was amazing ; and at 
 twenty-two he became a Franciscan, and went to Paris to study 
 theology. He soon became celebrated ; but his humility was so great 
 that he felt unworthy to receive the Holy Communion, and legends 
 
70 LEGENDS AND STORIES 
 
 tell us that the Host was presented to him hy angels. Louis IX. 
 (St. Louis) greatly honored him while at Paris, and he was chosen 
 General of his order at tliirtj-five. He was appointed Archbishop of 
 York, but declined the honor. At length he was made Cardinal and 
 Bishop of Albano. When the pope's nuncios carried him the cardi- 
 nal's hat, they found him in the garden of a convent, near Florence, 
 washing the plate from which he had just eaten ; and he requested 
 them to hang the hat on a tree until he could take it. In 1274, 
 when a council was held at Lyons to reconcile the Greek and Latin 
 cliurches, he, being one of the most distinguished of preachers, first 
 addressed the assembly. The fjxtigues of his labors here brought on 
 a fever, of which he died, being fifty-three years old. He was buried 
 in the church of the Franciscans at Lyons ; but the Calvinists, in 
 1562, broke open his shrine and threw his ashes into the Saone. 
 July U, A. D. 1274. 
 
 St. Boniface, martyr (Za^. and Ger. S. Bonifacius ; Ital. San 
 Bonifaccio). The history of St. Boniface is one of the most authen- 
 tic, as well as beautiful, of the legends of his age. Justice can by 
 no means be done to his character in the space allotted him here. 
 His name was Winfred, and he was born of a noble family at Credi- 
 ton, in Devonshire. He taught literature and the Holy Scriptures 
 at the Benedictine abbey of Nutsall, or Nuscella, near Winchester, 
 until he was thirty-six years old. For some years he had not been 
 happy in his quiet vocation, but was constantly haunted by a desire 
 to preach the Gospel in Germany. He went first to Friesland, but it 
 was in the days of Charles Martel, and a time when he could hope 
 for no results from his labors ; so he returned to Nutsall, but. soon 
 left England for the last time, and went to Rome to entreat the 
 aid of the pope in his German labors. It is said to have been at 
 this time that he changed his name. Receiving a commission from 
 the pope, he now travelled through Bavaria, Thuringia, Saxony, 
 and Friesland, preaching with great success. In 732 he was made 
 Archbishop and Primate of all Germany; and soon after, King Pepin- 
 le-Bref, whom Boniface had anointed, named him the first Bishop 
 of Mayence. But when seventy-four years old, he gave up all his 
 honors, and frirding on the plain habit of a Benedictine monk, do- 
 voted himself aj^ain to missionary labors. At length, while in his 
 tent, on the banks of a small river in Friesland, where he awaited a 
 
ILLUSTRATED IN ART. 71 
 
 company of proselytes, to -whom he was about to administer the sac- 
 rament of confirmation, he was attacked by a band of pagans who 
 had sworn to murder him. He always carried in his bosom a copy 
 of the " De Bono Mortis " of St. Ambrose. This was stained with 
 his blood, and was preserved as a sacred relic at Fulda. In 1835 
 King Louis of Bavaria, in honor of the twenty-fifth anniversary of 
 his marriage, founded a magnificent basilica, and consecrated it to St. 
 Boniface. In it are fine frescos, representing the various scenes in 
 the life of this wonderful man. June 5, a. d. 755. 
 
 St. Boniface. See St. Aglae. 
 
 St. Brice {Lat. S. Britius) was Bishop of Tours and successor 
 to St. Martin. He is represented with coals in his hands, which he 
 carries unhurt, to prove himself innocent of false accusations made 
 against him ; and again he carries a child in his arms. November 13, 
 A. D. 444. 
 
 St. Bridget of Ireland. Although nearly every vestige of this 
 saint is gone, she still lives as their patroness in the hearts of the 
 Irish people. Her mother was very lovely, and the captive, taken in 
 war, of a powerful chieftain. His wife, being jealous of her, turned 
 her away before the birth of Bridget. But two disciples of St. Pat- 
 rick took pity on them, and baptized the mother and child. Bridget 
 grew up with such beauty of mind and person that she became 
 famous, and her father desired to have her, and to marry her to a 
 chief. But Bridget devoted herself to God*s service, especially to the 
 instruction of women. She received the veil at the hands of St. 
 Patrick. She went to Kildare, " the cell or place of the oak," and 
 not only taught, but performed miracles. Her fame drew about her 
 many women who lived in huts, and from this arose the first religious 
 community of women in Ireland. The convent and city of Kildare 
 were afterwards both flourishing and famous. Here was preserved 
 unextinguished, for many centuries, the sacred lamp which burned 
 before her altar, — 
 
 "The bright lamp that shone in Kildare's holy fane, 
 And burned through long ages of darkness and storm. 
 February 1. 
 
 St. Bridget of Sweden was the founder of the Order of the 
 Brigittines, or Brigitta, and is one of the patron saints of Sweden. 
 She was of royal blood, and married to the Prince of Norica, named 
 
72 LEGENDS AND STORIES 
 
 Ulpho. She was very devout, and influenced her husband and their 
 eight children to live religiously. After the death of Ulpho she built 
 monasteries at Wastein for monks and nuns, respectively, and hand- 
 somely endowed both. Their rule was principally that of St. Augustine, 
 though modified by directions Bridget received in visions, of which 
 she had many. Her order was approved by the pope, under the 
 title of the " Rule of the Order of our Saviour." She made many 
 pilgrimages to Rome and Compostella. 
 
 St. Bruno was the founder and first abbot of the Carthusian 
 Order. He was of a noble family of Cologne, and on account of his 
 great talents was sent to Paris to study theology under Raymond. 
 He afterwards taught in the school at Rhoims ; but, after long reflec- 
 tion, determined on a monastic life. With six companions he went to 
 Grenoble, when Hugo, the bishop, having been warned in a dream of 
 their coming, gave them some barren land at Chartreux. Here Bruno 
 founded his first monastery, and his order was confirmed by the pope. 
 The robes and hoods of the Carthusians are white, and their whole 
 heads shaven. Urban II. had been a pupil of Bruno at Rheims, and 
 when he became pope, sent for him to aid him in his great cares, and 
 desired to make him Archbishop of Reggio. But this Bruno refused, 
 and not liking the life at court, retired to Calabria, where he founded 
 another monastery. He died in 1200. The order which he established 
 is of great interest. It is among the most severe in its rule of all 
 the monastic orders, and adds almost perpetual silence to the usual 
 vows. Only once a week can these monks talk together. They never 
 taste flesh, and make but one meal a day of pulse, bread, and water, 
 and this is eaten separatel3\ They labor, too, with great diligence, 
 and their discipline has been described as most fearful in its severity. 
 In spite of all this, they have an extreme love of the beautiful, and 
 have done much for art. Their churches and gardens were wondrous 
 in their perfection ; and their pictures at the Chartreuse of Paris 
 (now in the Louvre), in the Chartreuse of Santa Maria de las Cuevas 
 near Seville, at Paular, and other places, possess a world of interest. 
 July 18. 
 
 Csedmon the Poet lived in the monastery of the Abbess Hilda, 
 as a servant, until past middle life. He knew nothing of literature 
 or poetry ; and when it came his turn to sing at table, ho went away. 
 Onco as he did this, and went to the stable to care for the horses, 
 
ILLUSTRATED IN ART. 73 
 
 he fell asleep, and an angel came in a dream and told him to sing. 
 He answered that he could not sing, and for that reason had left 
 the table. But the angel said, "You shall sing, notwithstanding;" 
 and when he asked what he should sing, the reply was, " Sing the 
 beginning of created beings." Then Csedmon began to sing praises 
 to God : and when he awoke he remembered all he had suno;, and 
 was able to add more also. When he told this to Hilda, she believed 
 him to be inspired, and received him into a monastery whose monks 
 were under her jurisdiction. He was instructed in Scripture ; and as 
 he read, he converted it into verse. His paraphrase of Scripture is 
 still preserved in the Bodleian Library at Oxford. He died peacefully, 
 while making the sign of the cross. 
 
 St. Casimir, patron saint of Poland, was the son of Casimir IV. of 
 Poland and Elizabeth of Austria. From his childhood he participated 
 in none of the pleasures of his father's court ; and as he grew up he 
 composed many hymns. He refused the crown of Hungary, and lived 
 more and more secluded, devoting himself to religious pursuits, until 
 his death in 1483. March 4. 
 
 St. Cassian {ItaL San Casciano) was a schoolmaster of Imola; 
 and being denounced as a Christian, the judge who condemned him 
 to death allowed his scholars to be his executioners. They hated 
 him on account of his severe discipline, and they tortured him most 
 cruelly, by piercing him with the iron styles used in writing. He is 
 the patron saint of Imola. August 13. 
 
 St. Catherine of Alexandria, virgin and martyr {Lat. Sancta 
 Catharina ; Ital. Santa Catarina dei Studienti, or Santa Catarina 
 delle Ruote ; Fr. Madame Ste. Catherine ; Sp. Santa Catalina ; Ger. 
 Die Heilige Katharina von Alexandrien). This saint was the daughter 
 of Costis (half-brother to Constantino the Great) and Sabinella, 
 Queen of Egypt. Before the birth of Catherine her mother was 
 prepared by a dream to find her a remarkable child ; and at the 
 moment of her birth a halo of light played about her head. Her 
 acquirements and her wisdom were most wonderful, and the phi- 
 losophy of Plato was her favorite study while a child. She had 
 seven learned masters, and chambers fitted with everything to aid 
 her in her studies. Her father died when she was fourteen, leaving 
 her heiress to the kingdom. She gave herself up to study and 
 retirement, which displeased her subjects and they begged her to 
 
74 LEGENDS AND STORIES 
 
 marry. They said she was possessed of four notable gifts, — that 
 she was of the most noble blood in the world, and that she surpassed 
 all others in wealth, knowledge, and beauty ; and they desired that 
 she should give them an heir. She replied that as she had four 
 gifts, so he whom she would marry must likewise be of such noble 
 blood that all would worship him ; and so great as not to be indebted 
 to her for being made a king, richer than any other; so beautiful 
 that angels should desire to see him ; and so benign as to forgive 
 all offences. Such an one only could she marry. Then Sabinella 
 and the people were sorrowful, for they knew of no such man. But 
 Catherine would marry no other. Now a hermit who dwelt in a 
 desert not far from Alexandria was sent by the Blessed Virgin, who 
 appeared to him, to tell Catherine that her Son was the husband she 
 desired to have, for he possessed all the requirements, and more ; 
 and the hermit gave Catherine a picture of Mary and Jesus. "When 
 she gazed on his face she loved him, and could think of nothing else, 
 and her studies became dull to her. That night she had a dream in 
 which she went with the old hermit to a sanctuary on a high moun- 
 tain ; and when she approached it angels came to meet her, and she 
 fell on her face. But an angel said, "Stand up, our dear sister 
 Catherine; for thee hath the King of glory delighted to honor." 
 Then she stood up and followed them, and they led her to a chamber 
 where the queen was, surrounded by angels, saints, and martyrs, and 
 her beauty none could describe. The angels presented Catherine to 
 her, and besought her to receive her as her daughter. The queen 
 bade her welcome, and led her to our Lord. But the Lord turned 
 away, saying, "She is not fair and beautiful enough for me." At 
 these words Catherine awoke, and wept till morning. She called the 
 hermit, and demanded what would make her worthy of her celestial 
 Bridegroom. He, perceiving the darkness of her mind, instructed 
 her in the true faith ; and she, and also Sabinella, were baptized. 
 That night, as Catherine slept, the Virgin and her Son, attended by 
 many angels, appeared to her; and Mary again presented her to Jesus, 
 saying, " Lo, she hath been baptized, and I myself have been her 
 godmother." Then Christ smiled on her, and plighted his troth to 
 her, and put a ring on her finger. And when she awoke the ring was 
 still there ; and from that time she despised all earthly things, and 
 thought only of the time when she should go to her heavenly Bride- 
 
ILLUSTRATED IN ART. 75 
 
 groom. At length the good Sabinella died. At this time Maximin 
 came to Alexandria, and declared a great persecution against those 
 who did not worship idols. Then Catherine came forth to the temple, 
 and held an argument with the tyrant and confounded him. He 
 then ordered fifty learned men to come from all parts of the empire 
 to dispute with her; but she, praying to God, overcame them all, 
 so that they too declared themselves Christians. Then Maximin, 
 enraged, commanded them to be burned; and Catherine comforted 
 them when they could not be baptized, saying that their blood should 
 be their baptism, and the flames glorious crowns for them. Then the 
 emperor, admiring her beauty, tried to overcome her virtue ; and 
 when he could not do this, and was about to go to war, he com- 
 manded Porphyry, his servant, to cast her into a dungeon and starve 
 her. But angels came to feed her; and when, after twelve days, 
 they opened the dungeon, a bright light and a fragrance filled all the 
 place. Then the empress and Porphyry, with two hundred others, 
 fell at the feet of Catherine, and declared themselves Christians. 
 When Maximin returned, he put the empress and all to death, 
 and admiring Catherine's beauty still more than at first, offered her 
 to be mistress of the world if she would listen to him. When she 
 still rejected his offers, he ordered the most dreadful tortures for 
 her, — wheels revolving in different directions, that should tear her 
 in many pieces. When they had bound her to these, an angel came 
 and consumed the wheels in fire, and the fragments flew around, 
 and killed the executioners and three thousand people. Eut again 
 Maximin ordered her to be scourged and beheaded. Then angels 
 came and bore her body to the top of Mt. Sinai, and there it rested 
 in a marble sarcophagus. In the eighth century a monastery was 
 built over her burial-place, and her remains are still greatly vener- 
 ated. It is said by some that Maximin was consumed by an inward 
 fire ; by others, that wild beasts devoured him. Catherine is patron- 
 ess of education, science, and philosophy, of all students, and of 
 colleges. As patroness of eloquence, she was invoked for all dis- 
 eases of the tongue. She is also patroness jaf Venice, and a favorite 
 saint of ladies of royal birth. She is represented as richly dressed ; 
 and her peculiar attribute is the wheel, either whole or broken. She 
 has also the martyr's palm, the crown of I'oyalty, the book which 
 expresses her learning ; and frequently she tramples on the head of 
 
76 LEGENDS AND STORIES 
 
 Maximin, thus symbolizing the triumph of her Christian faith over 
 paganism and cruelty. The marriage of St. Catherine to the Saviour 
 is a favorite and extremely beautiful subject of art. November 25, 
 A. D. 3U7. 
 
 St. Catherine of Bologna, or Santa Caterina de' Vigri, has 
 been greatly venerated in her own city for about four centuries. She 
 was of noble familv, and for a time a maid of honor at the court 
 of Ferrara. She entered a convent of Poor Clares, and became dis- 
 tinguished as a painter. There are said to be several pictures of 
 hers in Bologna. Her remains, dressed in brocade and jewels, are 
 to be seen in her convent at Bologna. March 9, A. D. 14G3. 
 
 St. Catherine of Siena {Lat. Sancta Catharina Senese, Virgo 
 adniiral)ilis, et gloriosa Sponsa Christi ; Ital. Santa Caterina di 
 Siena, la Santissima Vergine). She was the daughter of a dyer 
 who dwelt near the Fonte-Branda, at Siena; his dwelling is now 
 the Oratory of St. Catherine. She dedicated herself to a religious 
 life as early as in her eighth year, and prayed Christ to be her 
 Bridegi'oom, as he was that of Catherine of Alexandria. Her 
 father and mother were angry at her refusal to marry, and greatly 
 persecuted her, putting the most menial labors upon her and treat- 
 ing her with great harshness. But at length her father saw her at 
 prayer with a white dove resting upon her head, of whose presence 
 she seemed unconscious. From this time she was allowed to choose 
 her own course in life. She never entered a convent as a professed 
 nun, but she made a vow of silence for three years, and led a life of 
 the greatest self-denial. She went every day to the convent of St. 
 Dominick to pray, and there she had many wonderful visions. She 
 was greatly tempted of Satan ; she inflicted upon herself the most 
 severe penances, and Christ came to her in visible presence to con- 
 sole her. She nursed the sick, even those who had the most loath- 
 some diseases. Her fame spread through all Tuscany and to Milan 
 and Naples. At length the Florentines, having rebelled against the 
 Holy See, were excommunicated by the pope, and they sent Cath- 
 erine to him as their mediator. The ])Ope, then at Avignon, was so 
 much ] (leased with Catherine that he left her to decide the terms of 
 peace between himself and tlie Florentines.^ Catherine felt it to bo a 
 
 ^ St. Catlierine lecoiiuiled the Florentines to the Uoly See, in 137S, during 
 the Pontificate of Urban VI. 
 
ILLUSTRATED IN ART, 77 
 
 gi'eat cause of misrule in the Church, that the popes were absent 
 from Eome, and she used all her powers to persuade Gregory XI. to 
 return to the Lateran, which he did. In the great schism which fol- 
 lowed the death of Gregory, Catherine took the part of Urban VI., 
 who appointed her ambassadress, with St. Catherine of Sweden, to 
 the court of Joanna II. of Sicily, who had sided with the anti-pope, 
 Clement. But her failing health prevented her from fulfilling the 
 mission. Catherine died at thirty-three, after great physical suffer- 
 ing, — still full of zeal and faith. She was one of the most noted of 
 female saints, and is known at Siena as " la Santa." The facts of her 
 history render her life interesting in many ways. She is represented 
 in pictures in the habit of the Dominican Order, with the stigmata, 
 which she is said to have received. April 30, a. d. 1380. 
 
 St. Cecilia {Fr. Ste. Cecile). She is supposed to have lived 
 in the third century, and the honor paid to her can be traced to 
 that time. She was the daughter of a noble Roman, who, with his 
 wife, had secretly become Christians. Cecilia was in childhood re- 
 markably serious and pious. She early made a vow of chastity, and 
 devoted herself to a religious life. She always carried a copy of the 
 Gospels in her robe. She especially excelled in music, and composed 
 and sung hymns so sweet that angels came to listen to her. But 
 the instruments employed in secular music were insufficient to ex- 
 press the music of her soul, and she invented the organ, and conse- 
 crated it to God's service. Her parents desired her, when sixteen 
 years old, to marry Valerian, a rich young noble. She did so ; but 
 beneath her bridal robes she wore a garment of penance, and remem- 
 bering her vow prayed God to help her to preserve her chastity. 
 He so answered her prayer that when she told Valerian of her faith, 
 he became converted, and was baptized, and respected her vow. 
 Cecilia had told Valerian that she had a guardian angel ; and when 
 he returned from his baptism, he heard sweet music, and saw the 
 angel standing near her with two crowns, made of the immortal 
 roses which bloom in Paradise. Cecilia and Valerian knelt, and 
 the angel crowned them with the flowers, and told Valerian that 
 because he had listened to Cecilia and respected her vow, whatever 
 he most desired should be granted him. Then Valerian said, " I 
 have a brother, named Tiburtius, whom "I love as my own soul; 
 grant that his eyes also may be opened to the truth." This request 
 
78 LEGENDS AND STORIES 
 
 was pleasing to God ; and when Tiburtius entered soon after and per- 
 ceived the fragrance of the roses, he was surprised, for it was not the 
 time of flowers. Then Cecilia told him of their faith, and he too was 
 converted and baptized. They then gave themselves up to a religious 
 life, and did much good to the poor and persecuted Christians. But 
 the prefect, Almachius, commanded them to worship Jupiter; and 
 when tiiey would not, he cast the brothers into prison, and gave 
 them a keeper, called Maximus, and he also became a Christian. 
 This 80 enraged the prefect that he commanded the three to be 
 beheaded. Cecilia cared for, and buried their remains in the ceme- 
 tery of Calixtus. Desiring to have her great wealth, the prefect then 
 commanded Cecilia to worship Jupiter, and threatened her with fear- 
 ful tortures. She only smiled her scorn. He then commanded her 
 to be thrown into her bath, filled with boiling water. This did not 
 hurt her at all ; so he then sent an executioner to slay her with the 
 sword. His hand trembled, so that he inflicted three wounds on her 
 neck and breast, and yet did not kill her. She lingered three days. 
 She gave her money to the poor, and desired that her house should 
 be made a church. She died sweetly singing, and was buried beside 
 her husband. In the ninth century, when Paschal repaired her 
 church, he had a vision of St. Cecilia, in which she told him her 
 burial-place. Her body was found, and also the bodies of Valerian, 
 Tiburtius, and Maximus. They were placed in her church, now 
 called St. Cecilia-in-Trastevere. Her bathroom is a cha{)cl, and 
 the stones and pipes for heating the bath still remain. In the six- 
 teenth century the church was again repaired, and her coffin opened, 
 when the celebrated statue of " St. Cecilia lying dead " was made, 
 which represents her as she appeared in the coffin. Slie is the patron- 
 ess of music and musicians. Her proper attribute is the organ and 
 a roll of music. She also has the crown of roses, and an attendant 
 angel. She is richly dressed, and often has jewels. November 22, 
 A. D. 280. 
 
 St. Celsus {Ital. San Cclso). This was a young disciple of St. 
 Nazarius, who was a converted Jew. Together they travelled through 
 Gaul as missionary preachers. At Genoa the people threw them into 
 the sea; but they were miraculously saved, and came at last to Milan, 
 wlierc Protasius and Gorvasius had become Christians, whom they 
 strengthened. Both Celsus and Nazarius were beheaded at Milan, 
 
ILLUSTRATED IN ART. 79 
 
 where there is a beautiful church, San Nazaro Maggiore. There is 
 also at Ravenna the remarkable Byzantine church of SS. Nazaro-e- 
 Celso. They are always represented together, and bear the swords 
 and palms of martyrs. Nazarius is old and Celsus quite young. 
 July 28. 
 
 St. Cesareo, or Csesarius. The veneration of this saint seems 
 to be confined to Home. He perished at Terracina because he opposed 
 the worship of Apollo. He was famous both in the East and West in 
 the sixth century. The church of San Cesareo in Eome is also called 
 " in Palatio," from its situation near the ancient palace and baths of 
 Caracalla on the Via Appia, not far from the Porta St. Sebastiano. 
 He was put into a sack, and cast into the sea, together with a priest 
 named Lucian. November 1, a. d. 300. 
 
 St. Chad of Lichfield became, in 659, abbot of the Priory of 
 Lastingham, w^hich had been founded by his eldest brother, Cedd. 
 He was famous for his religious life, and being made bishop of the 
 Mercians and Northumbrians, he preached as a missionary through 
 all the country. He had his episcopal see in Lichfield, " the field 
 of the dead;" and there he built a habitation where he lived with a 
 few brethren, and a church where he baptized his converts. After 
 living in this way more than two years, he had a vision in which 
 he was warned of his death. He saw his brother with a troop of 
 angels. They sang and called him to follow them to God, and 
 still sweetly singing ascended to heaven. He advised the brethren 
 how they should live, and soon died. His church may be considered 
 the origin of the cathedral of Lichfield, where the shrine of St. 
 Chad was deposited in 1148, and is greatly venerated. March 2, 
 A.D. 673. 
 
 Chantal, la Mere. Ste. Jeanne-FranQoise de Chantal was the 
 grandmother of Madame de S^vigne. She was devoted to the Faith 
 even in childhood, and would not receive a gift from a Calvinist. In 
 obedience to her parents, she married Baron Chantal, but made a vow 
 to dedicate herself to a religious life if she should ever be a widow. 
 Her husband died w^hen she was twenty-nine, and for ten years she 
 devoted herself to her children and to the preparation for the fulfil- 
 ment of her vow. She assisted St. Francis de Sales to establish the 
 Order of the Visitation, and assumed the direction of it, as "la ^lere 
 Chantal." Her children loved her passionately, and sought to keep 
 
80 LEGENDS AND STORIES 
 
 her with them ; but she remained firm in her determination. At the 
 time of her death, in 10-41, there were seventy-five houses of her 
 order in France and Savoy. She was canonized in 17G9. August 
 21, A. D. 1G41. 
 
 St. Charlemagne ^ — whose history as Charlemagne the Great» 
 Emperor of France, Italy, and Germany, is so familiar to all — stands at 
 the head of royal saints in the countries over which he ruled, although 
 if a strict chronology w^ere observed, St. Clotilda and St. Sigismond 
 would precede him. He is frequently represented with a book, in 
 remembrance of his having caused the Scriptures to be correctly 
 translated and widely promulgated, January 28, a. d. 814. 
 
 St. Charles Borromeo {Ital. San Carlo). This saint was of one 
 of the noblest families of Lombardy. Being the second son, he was 
 early dedicated to the Church. At twelve years of age he received 
 the revenues of a rich Benedictine monastery, but would only reserve 
 a mere pittance for himself, devoting the remainder to charity. At 
 twenty-three he was made cardinal and Archbishop of Milan, by his 
 uncle Pius IV. His elder brother died when Charles was twenty-six. 
 He went at once to take possession of his diocese and estate. His 
 incomes he dedicated to public uses, only spending for himself enough 
 to buy his l9read and water, and straw on which to sleep. He sent 
 missionaries to preach in every part of his diocese, and went also 
 himself to see that his people were cared for. In public he lived as 
 became his rank, and gave feasts of which he never partook. His 
 charities were most munificent. At the time of the plague at Milan, 
 he went into the city, when all others fled, and tended tlie sick and 
 performed all the duties pertaining to his oflRce. His example inspired 
 twenty-eight priests to join him, all of whom with St. Charles esca])ed 
 unhurt. He lived in a time when the clergy had fallen into great 
 laxity of discipline, and he may be regarded as a powerful instrument 
 in restoring them to zeal for the duties of their vocation. He was 
 hated by those priests who had been in the habit of using the reve- 
 nues of the Church for their own indulgence ; and one, Fra Farina, 
 attempted to kill him by firing upon him while he was celebrating 
 the evening service. He finished the prayer, although he believed 
 himself mortally wounded, and the people considered him to bo mirac- 
 
 1 Hh is not mentioned in tlio Catholic Calendar of Saints, save as Blessed. His 
 feast, January 28, has been kept by the Germans and French only since I486. 
 
ILLUSTRATED IN ART. 81 
 
 ulously healed. He died K'ovember 4, 1584, and with his last breath 
 exclaimed, "Ecce venio." His remains repose in a rich shrine at 
 Milan. He is represented in cardinal's robes and barefooted, a rope 
 about his neck and one hand raised in benediction, with a book in the 
 other. ISTovember 4, a. d. 1584. 
 
 St. Cheron was a disciple of St. Denis, and was Bishop of 
 Chartres. He was attacked by robbers, and his head was struck off, 
 when on his way from Chartres to Paris to visit St. Denis. Taking 
 his head in his hand, he continued his journey. One of the windows 
 in the cathedral of Chartres represents the history of St. Cheron. 
 
 St. Christina {ItaL Santa Cristina ; Fr. Ste. Christine). She is 
 supposed to have been born at Tiro, a town on the borders of Lake 
 Bolsena, which has since been swallowed up in the lake. The legend 
 of this saint has been rejected by the Church, but she is celebrated in 
 central and northern Italy. She was the child of a Eoman patrician 
 who governed the city. She called herself Christina because she had 
 been converted to the doctrines of Christ. As she stood, one day, 
 watching those who begged alms, and had nothing to give, she thought 
 of the golden idols of her father, and she broke them in pieces and 
 gave them to the poor. Her father was furious, and ordered his 
 servants to beat her and throw her into a dunsreon. Here angels 
 came and healed her wounds. Her father then commanded her to be 
 thrown into the lake with a mill-stone tied to her neck. But angels 
 bore her up, and God clothed her with a white robe and led her 
 safely to land. She was then thrown into a fiery furnace, wherein she 
 remained unharmed five days and sung God's praises. Her father then 
 ordered her head to be shaved, and that she should be taken to the 
 temple of Apollo to sacrifice ; but when she came there the idol fell 
 down before her, which so frightened her father that he died. But 
 Julian, hearing that she sang in her prison, sent orders that her 
 tongue should be cut out, when she still continued to sing, to the 
 amazement of all. She was next shut up with poisonous reptiles, but 
 she was not harmed. At last, in despair, he commanded her to be 
 bound to a post and shot with arrows till she died. Thus was she 
 martyred, and angels bore her soul to heaven. On an island in the 
 lake of Bolsena, which few travellers visit, is a church dedicated to 
 St. Christina, the paintings in which are attributed to the C^racci. 
 The cathedral of Bolsena is consecrated to her, — patroness of Bolsena 
 
 6 
 
82 LEGENDS AND STORIES 
 
 and the Venetian States. Her proper attribute is the mill-stone ; 
 but she sometimes has arrows alone, when she might be mistaken for 
 St. Ursula. She has also the martyr's palm and crown. July 24, 
 
 A. D. I'll"). 
 
 St. Christopher {Lat. St. Christophorus ; Ital. San Cristofero, 
 or Cristofauo ; Fr. St. Christophe, or Cristofle ; Ger. Der lieilige 
 Christophj. St. Christopher might well be called the giant saint. 
 He was of the land of Canaan, and before performing the deeds 
 which won him saintly renown, was called Offero, which signifies 
 " the bearer." He was proud of his vast size and strength ; but in 
 spite of this, his poverty compelled him to become a servant. So he 
 resolved that the most powerful monarch of the earth alone should 
 be his master, and he went to seek him. At length, after many days 
 of wandering, he came to the court of a king said to excel all others 
 in power and wealth, and to him he offered his services. The king 
 accepted him gladly, for no other monarch of all the earth could 
 boast of such a sei'vant. Now Offero knew nothing of the power of 
 Christ or Satan, and supposed his master to be afraid of no one, since 
 he was the greatest monarch of the earth ; but one day, as he stood 
 beside him, a minstrel who was singing mentioned frequently the 
 name of Satan, and every time he did so the king trembled and 
 crossed himself. Offero asked the meaning of this ; and when the 
 king did not answer, he said, "If thou dost not answer me this, I 
 leave thee." Then the king said, " I make this sign that Satan may 
 have no power over me ; for he is veiy mighty, and as wicked as 
 strong, and I fear lest he shall overcome me." Then Offero felt 
 himself deceived, and said, "Since there is one whom thou fearest, 
 him will I seek and serve ; for my master must fear no one." So he 
 wandered again, seeking Satan ; and crossing a great desert, he saw 
 a terrible being with the ai)pearance of great power, marching at the 
 head of an armed legion. He did not seem to notice the great size 
 of Offero, and with an air of authority said, " Whither goest thou, 
 and for what dost thou seek?" Then said Offero, "I wish to find 
 Satan; for I have heard he is the most powerful of all the earth, and I 
 would have him for my master." Satan, well pleased, replied, ** I am 
 he, and your service shall bo an easy and pleasant one." Offero then 
 bowed before hira, and joined his followers. After a time, as they 
 journeyed on, they came to a cross, erected by the wayside, "where 
 
ILLUSTRATED IN ART. 83 
 
 four roads met. AVhen the Devil saw this he turned with great 
 haste and fear, and went a long distance out of his way to avoid the 
 cross. Then said Olfero, "Why is thisl What is this cross, and 
 wherefore dost thou avoid iti" But Satan spoke not. Then said 
 Otfero, "Except thou tellest me I must leave thee." Being compelled, 
 the wicked one replied, " I fear the cross, because upon it Jesus died ; 
 and when I behold it I fly, lest he should overcome me." Then said 
 Offero, " Tell me who is this Jesus ; for since thou fearest him, he is 
 more powerful than thou, and him will I seek and serve." So he left 
 Satan, and wandered many days in search of Christ. At length he 
 came to a hermit, whom he entreated to tell him where Christ could 
 be found. Then the hermit, seeing that he knew nothing of Jesus, 
 began to teach him, and said, " Thou art right in believing that Christ 
 is the greatest king ; for his power extends over both heaven and 
 earth, and will endure throughout eternity. But thou canst not serve 
 him lightly ; and if he accepts thee, he will impose great duties upon 
 thee, and will require that thou fast often." Then said Offero, "I 
 will not fast, for it is my strength that makes me a good servant : 
 why should I waste it by fasting % " " And besides, thou must pray," 
 said the hermit. " I know not how to pray, neither will I learn. 
 Such a service is for weak ones, but not for me," said the proud giant. 
 Then said tlie hermit, " If thou wilt use thy strength, knowest thou a 
 deep, wide river, that is often swollen with rains, and sweeps away in 
 its swift current many of those who would cross itV Offero said, "I 
 know such a stream." " Then go there," said the hermit, " and aid 
 those who struggle with its waves ; and the weak and the little ones 
 bear thou from shore to shore, on thy broad shoulders. This is a good 
 work ; and if Christ will have thee for this service, he will assure thee 
 of his acceptance." Then was Offero glad, for this was a task which 
 suited him well. So he went to the river and built upon its bank a 
 hut of the boughs of trees. And he aided all who came ; and many he 
 bore upon his shoulders, and was never weary by day or night in 
 assisting those who crossed the river. And after he began his work, 
 not one perished, where before so many had been swept away. For 
 a staff he used a palm-tree which he pulled up in the forest, and it was 
 not too large for his great height and strength. As Jesus beheld this 
 he was well pleased with Olfero and his labor ; for though he would 
 neither fast nor pray, yet had he found a way to serve him. At length, 
 
84 LEGENDS AND STORIES 
 
 after Offero had spent a long time and did not weary of his toil, as he 
 rested one night in his hut, he heard a voice like that of a weak child, 
 and it said, ** Offero, wilt thou carry me over?" And he went out 
 quickly, but he could find no one. But when he had again lain down, 
 the same voice called as before, and at the third call he arose and 
 sought with a lantern. At last he found a little child who besought 
 him, " OUero, Otfero, carry me over to-night." He lifted him up, and 
 carrying his staff, began to cross the stream. Immediately the winds 
 blew, the waves were tossed, and the roar of the waters was as many 
 thunders, and the little child grew heavy and more heavy, until 
 Otfero feared he should himself sink, and both be lost. But with the 
 aid of his palm staff, at length he crossed and put his burden safely 
 down upon the other side. Then he cried out, " Whom have I borne ] 
 Had it been the whole world, it could not have been more heavy ! " 
 Then the child replied, " Me thou hast desired to serve, and I have 
 accepted thee. Thou hast borne not only the whole world, but Him 
 who made it, on thy shoulders. As a sign of my power and of my 
 approbation of thee, fix tliou thy staff in the earth, and it shall grow 
 and bear fruit." Offero did so ; and the staff" was soon covered with 
 leaves, and the dates hung in huge clusters upon it. But the wonder- 
 ful child was gone. Then Offero knew that it was Christ whom he 
 had borne, and he fell down and worshipped him. After that, Offero 
 went to Samos, where there was a great persecution of Christians, and 
 in spite of his great strength a heathen struck him, when he said, 
 "Were I not a Christian, I would take vengeance on thee." He 
 permitted himself to be bound and taken to Dagnus, the King of 
 Lycia, in which country was Samos. At the sight of the giant the 
 king fainted. When he was himself again, he said, " Who art thou 1 " 
 and the giant answered, " My first name was Offero, the Bearer, but 
 now I serve Christ, and have borne him on my shoulders ; for this I 
 am now called Christ Offero, the bearer of Christ." Dagnus sent him 
 to prison, and tried to seduce him to idolatry by sending beautiful 
 women to him, who urged him to sin. But Cliristopher was faithful, 
 and by his influence the women became Christians, and suffered death, 
 because they, too, worshipped Jesus. Then Dagnus tortured him 
 greatly, and commanded him to bo beheaded. When they led him 
 to execution, he kneeled down and prayed that all who beheld him 
 and believed in Christ should be delivered from earthquake, fire, and 
 
ILLUSTRATED IN ART. 85 
 
 tempest. It was believed that his prayer was effectual, and that all 
 who piously invoke St. Christopher are safe for that day from all dan- 
 gers of earthquake, flood, or fire. The sight of him is thought also 
 to impart strength to the weak and weary, which idea is expressed 
 in many inscriptions more or less similar to the following one, which 
 accompany his pictures : — 
 
 " Cbristopliori Sancti speciem quicumque tuetur, 
 Illo namque die nullo languore tenetur." 
 
 ("Whoever shall behold the image of St. Christopher shall not 
 faint or fail on that day.") July 25, a. d. 364. 
 
 St. Chrysanthus {Ital. San Grisante). This saint came to 
 Rome from Alexandria, and St. Daria came from Athens. They 
 were betrothed, but Chrysanthus persuaded Daria that a state of 
 virginity was more favorable to a religious life than that of mar- 
 riage. They were remarkable for their devotion to the Faith, 
 They were at length accused and martyred, — in the reign of JSTa 
 merian, according to some; but Baillet believes, in the persecution 
 of Valerian. It is said that soon after their burial a large number 
 of Christians who were praying at their tomb were walled up in the 
 cave, and thus buried alive. The part of the catacombs where they 
 were interred was long called the cemetery of SS. Chrysanthus and 
 Daria. The Greek Church honors them on March 19 and October 17; 
 the Latins, October 25. a. d. 237. 
 
 St. Chrysogonus {Ital. San Grisogono). See St. Anastasia. 
 
 St. Clair {Lat. S. Clarus) is one of the beheaded saints. He 
 was an Englishman of noble extraction, and lived and labored in 
 the county of Vexin, in France. He preached with great faithful- 
 ness, and was murdered at a village which bears his name by rufiians 
 hired by a lewd woman who could not overcome his chastity. This 
 village is between Rouen and Pontoise. His shrine is greatly ven- 
 erated and vjsited by pilgrims. He is represented on a window at 
 St. Maclou in Rouen. November 4. 
 
 St. Clara {Lat. Sancta Clara ; Ital. Santa Chiara ; Fr. Ste. 
 Claire). Clara d'Assisi was the daughter of a nobleman, Favorino 
 Sciffo ; her mother was named Ortolana. Her beauty and the great 
 wealth of her family caused her to receive many offers of marriage. 
 She had early dedicated herself to a religious life, and went to 
 
86 LEGENDS AND STORIES 
 
 St. Francis to ask his advice. He encouraged her to renounce the 
 world, and appointed Palm Sunday as the day for her to make her 
 profession. She went to church with all her family richly attired, 
 as was the custom on that day. When the others approached the 
 altar she remained afar off; and St. Francis, admiring her humility, 
 came down from the altar to give her the palm-branch. At evening 
 she concealed herself in a veil, and escaped to the Porzioncula, where 
 St. Francis dwelt. She was conducted to the altar, where St. Francis 
 cut off her hair with his own hands, and she, putting off her rich 
 garments, was covered with the personal penitential robes of Francis, 
 which he threw over her. Thus she became his disci[)le, and the 
 *' Madre Serafica," or the foundress of the Order of Franciscan Nuns, 
 or, as they are better known, the " Poor Clares." The rules of her 
 order were severe in the extreme. Clara went, by the wish of St. 
 Francis, to the convent of St. Paolo. Her family and friends tried 
 every means to induce her to return to them without effect ; and in 
 a short time she was followed by her sister Agnes, only fourteen 
 years old ; by many ladies of rank, among whom were three of the 
 house of Ubaldini ; and, at length, by her mother. Clara so strictly 
 adhered to the rules of her order as to injure her health, and for a 
 long time she was bedridden. On one occasion when the Saracens, 
 to whom Frederick had given the fortress of Xocera, came to rav- 
 age her convent of San Damiano, she arose from her bed, where she 
 had so long been confined, and placing the Pyx which contained the 
 Host upon the threshold, she kneeled down and began to sing, when 
 the infidels threw down their arms and fled. Innocent IV. visited 
 her and confirmed her order ; and before her death it had spread 
 throughout Christendom, and many noble ladies had joined it. She 
 died at sixty in a rapturous trance, believing herself called to 
 heaven by angelic voices. Her sister Agnes succeeded her as ab- 
 bess. When the nuns removed from San Damiano to San Giorgio, 
 they bore her remains with them. The latter is now the cliurch of 
 Santa Chiara d' Assisi, and is the most famous one of her order. 
 St. Clara is a favorite saint all over Europe, but especially so in 
 Spain. Her proper attribute is the Pyx containing the Host. She 
 wears a gray tunic, and the cord of St. Francis, with a black veil. 
 She also bears the lily, the cross, and the palm. August 12, 
 A. D. 1253. 
 
ILLUSTRATED IN ART. 87 
 
 St. Clara of Monte-Falco. This saint was of the Augus- 
 tinian order. In her own country ^he is called St. Clara; she was 
 canonized December 8, 1881, by Pope Leo XIII. Her birth took 
 place in 1268, and she lived quietly in her own city, which from 
 its height overlooks the Umbrian valleys. The fame of her mir- 
 acles and the sweetness of her life were well known through all the 
 countr3\ 
 
 St. Clement {Ital. San Clemente) is supposed to be spoken 
 of by the Apostle Paul (Phil. iv. 3). He was the third pope 
 and bishop of Rome. During the many years of his episcopate 
 he made numerous converts, among whom was Domitilla, the niece 
 of the Emperor Domitian ; and by her influence he was protected 
 during the reign of her uncle. In the persecution under Trajan, 
 the prefect who governed Kome in the absence of the emperor 
 commanded Clement to worship the idols ; and when he would 
 not, he banished him to an island where there were large stone 
 quarries worked by convicts. Many Christians had been sent 
 there before him, and others went with him to share his exile. 
 Clement found those on the island suffering for want of water; 
 he knelt and prayed, and looking up saw a lamb on the summit 
 of a hill, which was invisible to all others. He knew it to be the 
 Lamb of God. He went to the spot where he had seen it, and 
 upon digging found a large, clear spring of water. After this mir- 
 acle, he was condemned to be cast into the sea, bound to an anchor. 
 But when the Christians prayed, the waters were driven back for 
 three miles, and the}^ saw a ruined temple which the sea had cov- 
 ered, and in it was found the body of the saint with the anchor 
 round his neck. For many years, at the anniversary of his death, 
 the sea retreated for seven days, and pilgrimages were made to this 
 submarine tomb. At one time a woman was praying there, and her 
 child had flillen asleep, when the waters arose and she fled, for- 
 getting the child in her fear. The next year the boy was found 
 quietly sleeping as she had left him. The church of San Clemente 
 in Rome is of remarkable interest, and the scenes of his life are 
 represented in paintings of the twelfth century. According to tra- 
 dition, the relics of the saint are now here, and also those of St. 
 Ignatius of Antioch. His proper attribute is the anchor. Novem- 
 ber 23, A. D. 100. 
 
88 LEGENDS AND STORIES 
 
 St. Clotilda {Fr. Ste. Clotilde). St. Clotilda was a Burgun- 
 dian princess, and the wife of Clovis. She is famed as having 
 Christianized France. Her husband, after long resisting her at- 
 tempts for his conversion, called upon the God of Clotilda in the 
 midst of an unfortunate battle. Immediately the fortunes of his 
 arms were changed ; and by this he was converted, and was bap- 
 tized by St. Remi. At his baptism it is said that the oil was 
 brought from heaven by a dove ; and tradition says that an angel 
 came down bearing three lilies, which he gave to St. Rerai, and he 
 in turn gave them to Clotilda, and at this time the arms of France 
 were changed from the three toads (crapauds) of earlier days, to 
 the fleurs-de-lys, the emblems of purity and regeneration. June 3, 
 
 A. D. 54:5. 
 
 St. Cloud was a grandson of St. Clotilda, who when his broth- 
 ers were murdered escaped to a convent, and became a monk of the 
 Benedictine Order. September 7, a. d. 5 GO. 
 
 Constantine, Emperor. Constantine, while still an idolater 
 and a persecutor of the Christians, was afflicted with a leprosy. 
 The priests of the idols prescribed that he should bathe in children's 
 blood. Three thousand children were collected to be slain ; but as 
 the emperor rode to the place where they were, the mothers of the 
 children so entreated him that he stopped his chariot and said, " Far 
 better is it that I should die, than cause the death of these inno- 
 cents." He then commanded the children to be restored to their 
 mothers, to whom he gave large gifts to compensate for their sufferings. 
 That night in his sleep, St. Peter and St. Taul appeared to him, and 
 told him that Christ had sent them to him because he had spared 
 the innocents. They told him to send for Sylvester, who would show 
 him a pool in which he could wash and be clean, and that from that 
 time he should cease to persecute the Christians, and himself wor- 
 ship their God. Now Sylvester was the Bisliop of Rome, who had 
 hid away from the cruelties of Constantine and was in a cave near 
 Monte Calvo. The emperor sent for him ; and when the soldiers 
 found liiin and led him away, he tiiou<,dit it was to his execution. 
 They took him to the emperor, who asked him who the two gods 
 were who had appeared to him the previous night. Sylvester re- 
 plied that they were not gods, but the apostles of Jesus. Constan- 
 tine then desired to see the effigies of these apostles. Sylvester 
 
ILLUSTRATED IN ART. 89 
 
 showed him some pictures of Peter and Paul, and Constantino saw- 
 that they were like those whom he had seen in the vision. Sylves- 
 ter then baptized him, and he came oat from his baptism cured of 
 his disease. The next day, Constantine commanded that Christ 
 should be worshipped in all Rome as the only God ; the next day, 
 that those who blasphemed against Him should lose their lives ; the 
 third day, that any one who insulted a Christian should forfeit half 
 his goods ; the fourth day, that the Bishop of Rome should be the 
 first bishop of the world ; the next day, he gave the privilege of 
 sanctuary to the Christian churches ; the sixth, he ordered that no 
 churches should be built without the consent of the bishop ; the 
 seventh, that the tithes of the domains of Rome should belong to 
 the Church ; and the eighth day, he founded the Lateran, by digging 
 himself and carrying on his shoulders twelve hodfuls of earth and 
 laying the first stone. Another account of the manner of his con- 
 version to Christianity, and one frequently illustrated in art, is that 
 during the campaign of 312, while on his march to Rome, he saw a 
 luminous cross in the sky, with the inscription, " By this conquer," 
 and that on the night before his last battle with Maxentius, he was 
 commanded in a vision to inscribe the sacred monogram of the name 
 of Christ upon the shields of his soldiers. Three different localities 
 claim the honor of having been the place where Constantine beheld 
 the cross ; these are Autun, Andernach, and Verona. But to these 
 miraculous directions and the success which followed his obedience 
 to them is -attributed his belief in Christianity. The Empress 
 Helena told him that it would have been better to become a Jew 
 than a Christian. So he wrote her to bring to dispute with Sylves- 
 ter the most learned of the Jews. She came to Rome with one 
 hundred and forty doctors of the law. A day was appointed for 
 the discussion ; and Zeno and Crato, Greek philosophers, were ap- 
 pointed arbitrators. Then Sylvester, praying for wisdom, utterly 
 defeated these learned Rabbis. Then one of them, Zambri, who 
 was a magician, desired that a fierce bull should be brought, and 
 said that when he should speak in his ear the name of his God, he 
 should fall dead. The bull was brought ; and as the magician had 
 said, he fell dead at his feet as soon as he had whispered to him. 
 Then Sylvester was attacked with fury ; the arbitrators were as- 
 tonished, and Constantine was shaken in his faith, but Sylvester said 
 
90 LEGENDS AND STORIES 
 
 that the name he had spoken was Satan's, for Christ did not destroy 
 but gave life. He desired that Zainbri should restore the bull to 
 life. This he could not do ; but Sylvester made the sign of the 
 cross, and commanded him to rise, when the bull obeyed and rose up 
 as gentle as before he had been fierce. Then all who saw this be- 
 lieved and were baptized. Awhile after this, it was told the emperor 
 that since his conversion, the dragon which dwelt in the moat had 
 killed three hundred persons daily, by his poisonous breath. Then 
 Sylvester went down to the dragon, and exorcised him in the name 
 of Christ, and bound up his mouth with a thread, and sealed it with 
 the sign of the cross. Sylvester also gave aid in his house to a Chris- 
 tian who was afterward slain for his faith. The governor believed 
 that Sylvester had riches which belonged to the martyr, and threat- 
 ened him with tortures if he did not give them up. Sylvester told 
 the governor that his soul should be in torments that night ; and as 
 he ate his dinner he was choked to death. There is no need to remind 
 one that history and the legends greatly differ regarding Constantine. 
 As for Sylvester, he was at the great Nicene Council, and after gov- 
 erning the Church for nearly twenty-four years, he died and was 
 buried in the cemetery of Priscilla at Rome. The proper attribute 
 of St. Sylvester is the bull ; sometimes the portraits of St. Peter and 
 St. Paul. His fesdval is December 31, and he died in 335. 
 
 St. Cosmo and St. Damian {Lat. SS. Cosmus et Damianus; 
 Ital. SS. Cosimo e Damiano gli santi medici Arabi ; Fr. SS. Come et 
 Damien). These brother saints are seldom separated in thought or 
 representation. They were Arabians, but dwelt at ^Egae, in Cilicia. 
 Their father died early ; and their mother, Theodora, trained them in 
 Christian virtue. Their charities were extensive ; and thc}^ studied 
 medicine for the purpose of relieving suftering, and refused all com- 
 pensation for their labors. They did not refuse to relieve even ani- 
 mals, when in their power. They became most skilful physicians. 
 In the time of Diocletian they wei'e seized by the proconsul Lyciaa, 
 and thrown into the sea, but were saved by an angel. They were 
 also put in the fire, which would not burn them, and bound to 
 crosses and stoned ; but none of the stones reached them, so that 
 at last they were beheaded. They were patrons of medicine, and 
 succeeded to the honors of ^sculapius among the Greeks. They 
 have also the title of Anargyres ("without fees"). They were patrons 
 
ILLUSTRATED IN ART. 91 
 
 of the Medici family, as is seen on the coins of Florence. September 
 27, A. D. 301. 
 
 St. Costanzo, Bishop of Perugia. Nothing is known of this 
 saint but that he suffered martyrdom in the reign of Marcus 
 Aurelius. The country between Perugia and Foligno is called the 
 Strada di Costanza, and he is much venerated in that portion of 
 Italy. 
 
 St. Crispin and St. Crispianus {Ital. San Crispin© e San Cris- 
 piano ; Fr. SS. Crespin et Crespinian). These saints were brothers, 
 who went with St. Denis from Rome to preach in France. They 
 supported themselves by making shoes, and were supplied with leather 
 by angels to make shoes for the poor. Being denounced as Christians, 
 they were cruelly tortured, and then beheaded at Soissons. The 
 Roman tradition fixes their death in a. d. 300, but other authorities 
 give the date thirteen years earlier. Their proper attributes are the 
 awl and shoemaker's knife. October 25. 
 
 St. Cunegunda. March 3, a. d. 1040. (See St. Henry of 
 Bavaria.) 
 
 St. Cunibert, to whom one of the most ancient churches of 
 Cologne is dedicated, was bishop of that city. He was the adviser 
 of King Dagobert and some of his successors, and an intimate friend 
 of Pepin d'Heristal. He held his diocese thirty-seven years. Accord- 
 ing to the legend, St. Cunibert was directed by a dove to the spot 
 where St. Ursula and her companions were buried. He is represented 
 in the episcopal dress, holding in his hand the model of a church. 
 The dove is his attribute. November 12, a. d. 660. 
 
 St. Cuthbert of Durham was a shepherd in his youth, in the 
 valley of the Tweed. In his childhood an angel appeared to him and 
 urged him to a pious life. He was instructed at a monastery near his 
 home, where St. Aidan was the prior. One night, as Cuthbert tended 
 his flocks, he saw a dazzling light, and looking up beheld angels bear- 
 ing St. Aidan to heaven. He then entered the monastery, and soon 
 became a noted preacher. He not only made converts, but he 
 preached much to such Christians as lived unworthy lives. It was 
 said tliat when he appealed to them an angelic brightness shone in 
 his face, and none could deceive him or conceal the sin of their hearts. 
 He wandered among the mountainous regions, and preached in 
 villa'>;es considered almost inaccessible. He later dwelt on an island 
 
92 LEGENDS AND STORIES 
 
 on the coast of Northumberland, called afterwards Holy Island, in 
 memory of iiis sanctity. Here he supported himself upon what he 
 raised by his own labor, and it is said that angels brought him bread 
 from Paradise. He was afterwards Bishop of Lindisfarne. Miracu- 
 lous things are told of him during his life, and of his relics after 
 his death. His shrine became a place of pilgrimage. His relics 
 are now in the cathedral of Durham. His attribute is the head 
 of St. Oswald, buried in the tomb of St. Cuthbert, when the former 
 was slain in battle. He also has the otter, which was said to have 
 licked him into life when he had almost perished from cold and expo- 
 sure. March 20, a. d. 687. 
 
 St. Cyprian, and St. Justina of Antioch {Ital San Cipriano 
 il Mago e Santa Giustina ; Fr. St. Cyprien le Magicien et Ste. 
 Justine). The histories of these saints cannot be separated. Saint 
 Justina was an exceedingly lovely and virtuous Christian maiden of 
 Antioch. Her father was a priest of the idols, but she converted both 
 him and her mother to 'her own fiiith. A nobleman named Aglaides 
 sought her love in vain, and at length he applied to the famous 
 magician Cyprian, for his aid in winning her heart. Now Cyprian 
 was very learned in astrology and necromancy, and doubted not hia 
 power to overcome all obstacles. But when he saw Justina, he also 
 loved her and determined to win her for himself. He sent demons 
 to her to fill her mind with unchaste and voluptuous images, but she 
 remained unaffected. At length he sent the prince of evil spirits to 
 tempt her, but all without success. Then Cyprian was so astoiwshed 
 at the power of her virtue that he resolved to serve the God of this 
 pure maiden. So he went to her filled with repentance, and confessed 
 himself a Christian. Justina, in her joy at so great a victory for 
 Christ, cut off her beautiful hair, and made of it an oflering to the 
 Virgin. Cyprian was soon baptized, and became as famous for his 
 piety as he had before been for his wickedness. AVhcn the last perse- 
 cution of the Christians broke out, the Governor of Antioch com- 
 manded those saints to be thrown into boiling pitch, which, by a 
 miracle, had no power to harm them. He then sent them to Diocle- 
 tian at Nicomedia, who ordered them to be instantly beheaded. 
 Septeuiber 20, a. d. 1^0 1. 
 
 St Cyprian of Carthage, and archbishop of that place, per- 
 ished in the persecution of Valerian. His martyrdom is one of the 
 
ILLUSTRATED IN ART. 93 
 
 most authentic in history. He is very rarely represented in works of 
 art; and perhaps the picture by Paul Veronese, in the Brera at Milan, 
 is the only one likely to come within the observation of the traveller. 
 September 16, a. d. 258. 
 
 St. Cyril {Lat. S. Cyrillus; Ital. San Cirillo ; Fr. St. Cyrille). 
 This saint was Patriarch of Alexandria from the year 412 to 444. He 
 wrote much upon theology, and was earnestly engaged in the contests 
 of the early Church. Some non-Catholic writers have sought to 
 connect him with the terribly cruel murder of Hypatia, the female 
 mathematician and philosopher.^ He is as highly venerated in the 
 Greek as in the Latin Church, and is the only bishop whom they 
 represent with his head covered. January 28, a. d. 444. 
 
 St. Cyril and St. Methodius. St. Cyril was a philosopher, 
 and St. Methodius an artist. They were of the Order of St. Basil, and 
 were sent by the Patriarch of Constantinople as missionaries to the 
 people who lived on the borders of the Danube. Bogaris, the King 
 of Bulgaria, desired Methodius to paint a picture in the hall of his 
 palace that should impress his subjects with awe. Methodius painted 
 the "Last Judgment," with Christ enthroned and surrounded with 
 angels ; also the happiness of the blessed and the miseries of the lost. 
 When finished, the king desired an explanation of this terrible picture ; 
 and Cyril gave it with such power that the monarch, and all who 
 listened, were converted. So they labored among the neighboring 
 nations with success. Methodius painted, and Cyril so explained his 
 pictures as to convince large numbers of the truth of the Christian 
 faith. St. Cyril also learned their languages, made an alphabet for 
 them, and translated a part of the Gospels. He obtained, too, the 
 
 1 The Rev. Alban Butler, in his sketch of St. Cyril's life, touching on the 
 deplorable murder of Hypatia, says : " She was much respected and considered 
 by the governor, and often visited him. The mob, which was nowhere more 
 unruly or more fond of riots and tumults than in that populous city, the second 
 in the world for extent, upon a suspicion that she incensed the governor against 
 their bishop, seditiously rose, pulled her out of her chariot, cut and mangled her 
 flesh, and tore her body in pieces in the streets, to the great grief and scandal of 
 all good men, especially of the pious bishop, Cyril." And the same authority 
 adds ; " It is very unjust in some moderns to charge him [Cyril] as conscious of 
 so horrible a crime, which shocks human nature. . . . The silence of Orestes and 
 of the historian Socrates, both his declared enemies, suffices to acquit him." 
 
94 LEGENDS AND STORIES 
 
 privilege of celebrating mass in the Sclavonic tongue. These saints 
 are generally represented together ; St. Cyril with a book and St. 
 Methodius with a tablet on which is a picture. The Greeks honor 
 St. Cyril March I), and St. Methodius May 11 ; the Latins, both 
 on March 9. They are honored as the apostles of the Sclavos. Their 
 millenary was lately celebrated with great splendor. 
 
 Dale Abbey, the legend of. This legend is represented in five 
 pictures. In the first the abbot shoots the deer with a cross-bow, 
 because it had eaten his wheat. In the second the foresters com- 
 plain of hira, and the king commands him to be brought before him. 
 In the third and fourth he is in the presence of the king, who grants 
 Ijim as much land as he can encircle by a furrow from sun to sun ; 
 the plough to be drawn by two wild stags from the forest. In the 
 fifth he plouLchs with the stags. 
 
 St. Damian. See St. Cosmo. 
 
 St. Daria. See St. Chrysanthus. 
 
 Dead Nuns, the legend of. There were two noble ladies who 
 joined the sisterhood of St. Scholastica. They were fond of scandal 
 and vain talk. St. Benedict, hearing of this, reproved them, and sent 
 them word that unless they reformed he would punish them. For 
 a while they remembered the admonition, but relapsed again, and so 
 died. They were buried in the church near the altar. One day, as 
 Benedict celebrated mass, when the deacon said, "Let those who are 
 in penance and forbidden to partake, depart and leave us," these nuns 
 arose from their graves, and with sad appearance left the church. This 
 occurred every time the mass was celebrated there, until St. Benedict, 
 pitying them, prayed for their souls, and they rested peacefully. 
 
 St. Delphine. See St. Eleazar de Sabran. 
 
 St. Denis of France {Lat. S. Dionysius ; Ital. San Dionisio 
 or Dionigi ; />. St. Denis). The truth of the legend which makes 
 St. Denis the same with Dion3'sius the Arcopagite will not be con- 
 firmed upon a critical examination of facts ; but as they are thus 
 represented in works of art, it must be given to make the repre- 
 sentations of them understood. Dionysius was an Athenian phi- 
 loso))l)er. He was a judge of the Areopagus, and for his wisdom in 
 heavenly things was called Oeo'oro^o?, Thuosophus. He went to Kgypt 
 to study astrolc^ry, and was at Ilciiopolis at the time of the crucilixion 
 of our Lord. He was greatly troubled at the darkness which endured 
 
ILLUSTRATED IN ART. 95 
 
 for three hours, because he could not understand it. He was con- 
 verted at Athens by St. Paul, and became first bishop of that city. 
 In his letters he tells of his visit to the Blessed Virgin at Jerusalem ; 
 his astonishment at the dazzling* light which surrounded her, and his 
 presence at her death and burial. He went to Rome and attended St. 
 Paul at his martyrdom. He was then sent by Pope Clement to preach 
 in France with two deacons, Rusticus and Eleiitherius. After his 
 arrival in France he was called Denis. He found Paris a beautiful 
 city, seeming to him like another Athens. Pie dwelt here, and by his 
 preaching converted many. He sent missionaries to all parts of 
 France and to Germany. At length he was accused of his faith to the 
 Roman Emperor, who sent Fescennius to Paris to seize him, with his 
 companions. They were all condemned to death. At the place of ex- 
 ecution St. Denis knelt dowai and prayed, and the deacons responded 
 in a loud Amen. Their bodies were left as usual, to be devoured by 
 ■wild beasts. But St. Denis arose, and taking his head in his hands 
 walked two miles, to the place now called Mont Martre, the augels 
 singing as he went. This miracle converted many, and among them 
 Lactia, wife of Lubrius, who was afterwards beheaded also. The 
 bodies of St. Denis and his deacons were buried, and a church erected 
 over them by St. Genevieve ; but in the reign of Dagobert they were 
 removed to the abbey of St. Denis. He is the patron saint of France, 
 and his name the war-cry of its armies. The oriflamme, the standard 
 of France, was consecrated on his tomb. When Stephen II. became 
 pope, the name of this saint began to be venerated in all Europe. 
 Stephen had been educated at the monastery of St. Denis. There is 
 a beautiful life of the saint in the royal library of Paris, with a 
 large number of exquisite miniatures. His attribute is the severed 
 head. October 9. 
 
 St. Diego d'Alcala was an humble Capuchin brother in a con- 
 vent of Alcala. It is said that the infant Don Carlos was healed 
 through his intercession, when severely wounded. Philip II. pro- 
 moted his canonization on this account.-' About IGOO a wealthy 
 Spaniard residing at Rome dedicated a chapel to this saint in the 
 church of San Giacomo degli Spagnuoli, which was painted by Anni- 
 
 1 Other wonders were also wrought through St. Diego's intercession ; for, as 
 our readers know, three miracles of the first class are required for the canoniza- 
 tion of a saint. 
 
96 LEGENDS AND STORIES 
 
 bal Caracci and Albano, who was then his pupil. These frescos were 
 transferred to canvas. There are also pictures of St. Diego by 
 Murillo, the most important being in the Louvre. 
 
 St. Digna. See St. Afra of Augsburg, whose handmaiden she 
 was. 
 
 St. Dominick {Lat. S. Dominions, Pater Ordinis Pra^dicatorum ; 
 Jtal. S;m Domenico, San Domeuico Calaroga ; Fr. St. Dominique, 
 Fondateur des Fr^res Precheurs ; Sp, San Dt>mingo). This saint 
 was a Castilian of noble descent, of the house of Guzman.^ His 
 mother dreamed, before his birth, that she had brought forth a dog 
 with a torch in his mouth. At his baptism a star descended from 
 heaven to crown his brow. He studied at Valencia, and became, at 
 the instance of the Bishop of Osma, a regular canon of St. Augus- 
 tine at the age of twenty-eight years. When thirty years old he 
 went to France, and being shocked at the heresies of the Albigenses, 
 he preached with such effect as to convert many. He went the 
 second time to France with his bishop to conduct to Castile the 
 young princess who was to espouse Prince Ferdinand. Her death, 
 just as he arrived, was a great shock to him ; and thenceforth his zeal 
 and religious devotion were greatened. He obtained permission from 
 the pope in 1207 to preach to the Albigenses in the Vaudois. He 
 wrote out the articles of faith ; and it is said that when this book 
 was tlirown in the fire it would not remain, but leaped out uninjured. 
 As the heretical books were burned, this miracle had the effect to 
 convince and convert many. As to the persecution of the Albigenses, 
 it is certain that he was extremely earnest in his prayers and endeav- 
 ors to secure the triumph of the Church.'^ He united witli several 
 priests, who went about to preach barefoot. From this arose his 
 order, which was confirmed in 1216. St. Dominick, by heavenly 
 inspiration, instituted the devotion of the rosary. A rosary should 
 have fifteen large, and one hundred and fifty small beads. The large 
 represent the Paternosters, and the small the Ave-Marias. Tiiis use 
 of the rosary was a great assistance to St. Dominick in his labors. 
 
 1 The ex-Empress Eugenie of France is a seion of the house of Guzman. 
 
 2 St. Dominick maintained that to labor with success anionff these heretics, 
 persuasion and good example should be employed, and by no means terror. 
 Himself knew no other arms than those of instruction, jiatience, penance, fasting, 
 watching, tears, and prayer. He was a zealous advocate of popular education. 
 
ILLUSTRATED IN ART. 97 
 
 In 1218 St. Dominick was commissioned by the pope to reform the 
 nunneries at Rome. From this originated the Order of the Domini- 
 can Nuns, for whom he made a rule, which they adopted. He 
 founded many convents in the principal cities of Europe, none of 
 which are more famous than the splendid one of his order in the 
 Rue St. Jacques at Paris. It is from the situation of this convent 
 that the Dominicans were called Jacobins in France. At length he 
 returned to his convent at Bologna, where he died of a fever, brought 
 on by his arduous labors. Two years after his death he was canon- 
 ized, and his remains placed in the magnificent Area di San Do- 
 menico at Bologna. It is said his true portrait was brought from 
 heaven by St. Catherine and St. Mary Magdalen to a convent of Do- 
 minican nuns. His attributes are, the dog by his side ; the star, on 
 or above his head ; a lily in one hand and a book in the other. There 
 are many interesting legends of his wonderful miracles. At one time, 
 it is said, he restored to life the young Lord Napoleon, nephew of 
 Cardinal Stephano di Fossa-Nova, when he had been killed by a fall 
 from his horse. When, at the convent of St. Sabina, they had not 
 sufficient food, St. Dominick pronounced the blessing upon the little 
 they had, and immediately two angels appeared with bread and wine, 
 which was celestial food, and sweeter than any of earth. St. Domi- 
 nick had a vision, in which he saw the Saviour with the arrows of 
 divine wrath in his hand. The Virgin asked him what he would do ; 
 and when he replied that he would destroy the earth on account 
 of its wickedness, she besought him to wait, and presented to him St. 
 Francis and St. Dominick, saying that they would traverse the whole 
 earth and subdue it to Christ. August 4, a. d. 1221. 
 
 St. Donate of Arezzo {Lat. S. Donatus ; Fr. St. Donat). This 
 saint was of noble birth, and in childhood a companion of the Em- 
 peror Julian. Julian, after his apostasy, put many Christians to 
 death, and among them the father of Donatus. Donatus then fled 
 from Rome to Arezzo, and had for his companion the holy monk 
 Hilarion. They preached, and performed many miracles. At one 
 time a tax-gatherer of the province went on a journey, and left the 
 money which he had with his wife, Euphrosina. Slie died suddenly, 
 and told no one where she had hidden the treasure. When her 
 husband returned he was in great distress ; and fearing to be pun- 
 ished as a defaulter, he appealed to Donatus, who went to the tomb 
 
 7 
 I 
 
98 LEGENDS AND STORIES 
 
 and called upon Euphrosina to tell him where the money was. She 
 answered him, and this was heard by many. Donatus was made 
 Bishop of Arezzo ; and as he celebrated the Holy Mass, the cup 
 which held the wine, and which was of glass, was broken by some 
 idolaters. When Donatus prayed, it was made whole, and not a 
 drop of wine spilled. This miracle was the cause of the conversion 
 of so many that the pagans, in their rage, tortured and beheaded 
 him. Hilarion was scourged to death, and with Donatus is interred 
 beneath the hi^h altar of the cathedral of Arezzo. August 7. 
 
 St Dorothea of Cappadocia, virgin and martyr {Ital. Santa 
 Dorotea ; Fr. Ste. Durothee). She was a noble virgin, and the 
 most beautiful of the city of Cajsarea. She was a Christian, and 
 devoted to prayer, fasting, and almsgiving. Sapritius or Fabricius, 
 the governor, hearing of her beauty, sent for her, and threatened her 
 with death if she would not worship the idols. She depicted to him 
 the joys of heaven, and declared that she preferred the death which 
 would give her these to a life of idolatry. She was taken to prison ; 
 and two sisters, Calista and Christeta, who had renounced Christian- 
 ity through fear of torture, were sent to induce Dorothea to follow 
 their example. But she so influenced them that they left her, declar- 
 ing themselves again Christians. Then Fabricius commanded the 
 sisters to be burned, and Dorothea to witness their sufferings. She 
 encouraged them through all, and was then condemned fo be tor- 
 tured and beheaded. She endured the tortures with great courage. 
 As she was led to execution, a young law^-er, called Theophilus, jeered 
 her, and asked her to send him fruits from the gardens to which slie 
 was going. She told him that his request should be granted. AVhen 
 at the place of execution, she knelt and prayed ; and suddenly there 
 was beside her a beautiful angel with a basket, in which were three 
 roses and three apples. She commanded him to take them to Theo- 
 philus, and tell him she had sent them, and should await him in the 
 gardens from which they came. Then she was beheaded. When 
 Theophilus received the fruit and tasted of it, he too became a Chris- 
 tian, and at last suffered martyrdom. Her attributes are roses in 
 the hand or on the head, or a basket with three apples and three 
 roses held by an attendant angel. February 0, a. d. 303. 
 
 St. Dunstan was born in 925. He became a monk at (Glaston- 
 bury. He was a fine scholar, a remarkable musician, a painter, and 
 
ILLUSTRATED IN ART. 99 
 
 a worker of metals. He went to court when quite young, and was a 
 great favorite of King Edmund, who admired his musical talents. He 
 had such an influence over the king that he was accused of sorcery and 
 driven from the court. One day, as the king Wcis liunting the stag, 
 his dogs leaped down a fearful precipice. The king feared that he 
 could not rein in his horse and must follow to death. He praved, 
 and thought of his cruelty to Dunstan. The horse stopped on the 
 bank. The king then begged Dunstan to return to liim. It is related 
 that as the saint labored one night at his forge, the Devil came to 
 tempt him in the form of a beautiful woman. Dunstan seized the 
 Devil by the nose with his red-hot tongs. One day his harp hanging 
 on the wall played to him the hymn, " Gaudete animi." Dunstan 
 w\as made the king's treasurer and Abbot of Glastonbury ; but when 
 Edwin came to the throne and lived a shameless life with Elgiva, he 
 drove Dunstan again from court. When Edgar was king, the saint was 
 again honored. He was made Bishop of Worcester, and then Arch- 
 bishop of Canterbury. In 960 he went to Rome, and received great 
 honors as Primate of the Anglo-Saxon nation. On his return he 
 founded numerous schools and monasteries. He relates in his writ- 
 ings a vision in which he beheld his mother espoused to Christ while 
 angels sang around them. One of the angels asked Dunstan why 
 he did not sing ; and when he replied that he was ignorant and 
 could not sing, the angel taught him the hymn, and the next day 
 he could sing the same to his monks. May 19, a. d. 988. 
 
 Duns Scotus was a Franciscan, and a rival in theological con- 
 troversy of St. Thomas Aquinas. Their opinions gave rise to the 
 parties called Thomists and Scotists. He was one of the most zealous 
 defenders of the doctrine of the Immaculate Conception. He was an 
 Englishman, and went to Paris about 1304, where he wrote his com- 
 mentaries. He was sent to Cologne in 1308, where he was received 
 with great honor ; and there he died in the same year. There was 
 a fable of his having been buried alive, which is disputed by good 
 authorities. 
 
 St. Ebba of Coldingham. This saint was abbess of the largest 
 monastery which existed in her time, and had monks as well as 
 nuns under her rule. About the j^ear 870 there was an incursion of 
 Danish pirates, and St. Ebba was alarmed for her chastity and that 
 of her nuns. She assembled them in the chapter-house and made an 
 
100 LEGENDS AND STORIES 
 
 appeal to them ; she tlieu took a razor and cut off her nose and upper 
 lip. Her example was followed by the whole community ; and when 
 the pirates came, the frightful spectacle the nuns presented protected 
 their virginity. The pirates in their disappointment set fire to the 
 monastery, and the nuns perished in the flumes. April 2. 
 
 St. Edith of Wilton, daughter of King Edgar. Her mother 
 was a beautiful nun, AVilfrida, whom the king took from her convent 
 by force. As soon as she could escape from him she returned, and 
 Edith was born in the nunnery. She refused to go to court, and was 
 celebrated for her sanctity, learning, and beauty. She spent the for- 
 tune her father gave her in founding a nunnery at Wilton, which has 
 since become the seat of the Earls of Pembroke. Edith was remark- 
 able for the costliness and elegance of her attire ; and when she 
 was rebuked for it by St. Ethelwold, she insisted that this was of no 
 importance, for God regarded the heart alone, and that he could read 
 beneath any garment. *'For," answered she, "pride may exist under 
 the garb of wretchedness ; and a mind may be as pure under these 
 vestments as under your tattered furs." ^ She died at the age of 
 twenty-three. She lived to see the consecration of the church she 
 had built in honor of St. Denis, but died forty-three days after. St. 
 Dunstan was warned of her approaching end, while celebrating mass 
 on tlie occasion of the consecration. September 16, a. D. 984. 
 
 Edith of Polesworth. See St. Modwena. 
 
 St. Edmund, king and martyr. The ecclesiastical legend of 
 King Edmund is this : Ragnar Lodbrog was a Dane of royal blood. 
 He went out fowling in a small skiff, and, a storm coming on, he was 
 driven upon the English coast in Norfolk. He was taken to King 
 Edmund, who much admired the strength of the Dane and his skill 
 as a huntsman, while Lodbrog was dazzled by the accomplishments 
 of the young king and the splendor of his court. The huntsman of 
 Edmund became jealous of the Dane, and killed him. A dog wliich 
 Lodbrog had reared watched over his body until it was discovered. 
 The huntsman confessed his crime, and as a punishment was put 
 
 1 So far the lepjend, on which some poems have been made. But, as our 
 readers know, tlie dress of nuns of every order is rcgulat*^! by a strict rule ; and 
 the legendary answer of the nun Editli to St. Ethelwold, thou^di embodying an 
 unquestioned truth, is not in accordance with the humble submission of Christian 
 virgins to the authorities of the Church. 
 
ILLUSTRA TE]yAN'\ARTr ■ ; '", i >i i ,^ • JOl 
 
 adrift in the same boat which had brought Lodbrog to England. He 
 was carried to the home of the Dane, where his two sons seeing 
 the boat of their father and supposing him to be murdered, were 
 about to kill the huntsman. But he told them that Edmund had 
 done the deed. Then they swore vengeance, and collecting a great 
 fleet, went to invade England. They landed in Northumbria, and 
 destroyed everything within their reach as they advanced to the 
 territory of Edmund. They demanded of him one half his kingdom. 
 He took counsel with Bishop Humbert, and determined never to 
 submit to a heathen power. He then prepared for battle, and met 
 the Danes near Thetford, where they fought. King Edmund was 
 surrounded by his enemies, and with Humbert took refuge in the 
 church. They were dragged out, and the king was bound to a tree 
 and scourged ; his body was then filled with arrows from the Danish 
 bows, and finally he w^as beheaded. Humbert also was martyred. At 
 length, when the Christians who had hidden came forth, they found 
 a large gray wolf watching the head of the king. This they buried 
 in a spot whereon were afterwards built a church and monastery, 
 and then a town, which was called in memory of the king, Bury St. 
 Edmunds, which name it still retains. November 20, a. d. 870. 
 
 St. Edward the Martyr was the son of King Edgar. One 
 day when he was hunting he went to Corfe Castle, where his step- 
 mother, Elfrida, was living with his brother Ethelred. His mother 
 received him kindly, but commanded one of the servants to stab 
 him in the back as he was drinking. He, finding himself wounded, 
 rode away and died in the forest. Elfrida and her son gave him 
 a shameful burial, and instituted rejoicings at his death. But God 
 shed a celestial light on his grave, and those who came to it were 
 healed of all infirmities. Multitudes made pilgrimages to his grave; 
 and when St. Dunstan reproved Elfrida as a murderess, she was 
 struck with remorse, and desired herself to go there. But when she 
 mounted her horse for the jom-ney he would not move, and no 
 power could make him ; so Elfrida, perceiving the will of God in 
 this, walked barefooted to the place. His remains were removed with 
 great honors to the nunnery at Shaftesbury, which Alfred the Great 
 had endowed. March 18, a. d. 978. 
 
 St. Edward, king and confessor. This saint was son of King 
 Ethelred, who had before his birth two other sons. But when it was 
 
10?. LEGENDS' AND STORIES 
 
 near the time for this third one to be born, Ethelred called upon his 
 council to decide who should succeed to the throne. St. Dunstan 
 was present, and he prophesied the early death of those already bom; 
 80 the council decided in favor of the expected prince, who was after- 
 wards the saint of whom we speak. All the nobles took the oath 
 of fealty to him dans le sein de sa mere. The coronation of Edward 
 waii on Easter Day, 1043. He freed his subjects from the tax called 
 Danegelt, because when a large sum of this tribute was brought to 
 the palace, and the king was called to look at it, he beheld a rejoic- 
 ing demon dancing upon the money. This saint had many visions 
 during his life, and also possessed miraculous powers of healing. His 
 history is told in bas-reliefs in his chapel in Westaiiuster Abbey. 
 January 5, a. d. 106G. 
 
 St. Eleazar de Sabran was a Franciscan. His mother was a 
 woman of remarkable character and great piety. He was early 
 married to Dolphine, heiress of Glendenes. She was as pious as 
 her husband ; and they were both enrolled in the Third Order of 
 St. Francis. As Count of Sabran, he administered his affairs with 
 great ability and justice. He died at twenty-eight. St. Delphine 
 then resided for some time with Sancha, Queen of Naples, but at 
 last withdrew to perfect seclusion. St. Eleazar is represented in art 
 holding a package of papers to commemorate a noble act of his life. 
 After the death of his father he found papers which had been written 
 to induce his father to disinherit him, and which attributed to him 
 all manner of evil. Instead of taking revenge on the writer of these 
 calimmics, he sent for him, and burned the letters in his presence. 
 He til us made of his bitter enemy a devoted friend. 
 
 St. Elisabeth, mother of John the Baptist {Lat. Sancta Elisa- 
 betha ; Ital. Santa Elisal)eta ; Sp. Santa Isabel ; Ger. Die Heilige 
 Elizabeth). The Hebrew signification of this name is " worshipper 
 of God," or "consecrated to God." The Gospel describes Elisabeth as 
 walking in all the commandments of the Lord blameless ; a woman 
 "well stricken in years" when she was "exalted to a miraculoiis 
 motherhood," and chosen for high honors by God. She should not, 
 however, be represented as decrepit and wrinkled, but as elderly, 
 dignified, and gracious. She appears as an important personage in 
 art, and yet in most cases as the accompaniment to tliose of still 
 greater importance. She is first seen in pictures of the Visitation or 
 
ILLUSTRATED IN ART. 103 
 
 Salutation, when with prophetic utterance she exclaims, " Whence 
 is this to me, that the mother of my Lord should come to me?" 
 Then in the representations of the birth of John the Baptist, and in 
 various scenes from his life ; one of which illustrates the legend 
 that as Elisabeth fled from the massacre at Bethlehem, a huge rock 
 opened and received her and St. John, whom she bore in her arms, 
 into its bosom, where they were concealed until the danger was 
 past. Again St. John is taking leave of his parents to go away into 
 his life in the desert. But the Holy Families in which St. Elisabeth 
 appears are far more numerous than any other representations of 
 her, and are by far the most pleasing. Elisabeth is frequently pre- 
 senting her child to the Saviour, and teaching him to kneel and fold 
 his hands as if in worship. The matronly age, the dark complexion, 
 and coifed head of Elisabeth are in beautiful contrast with the virgin 
 bloom, the abundant hair, and the youthful grace of the Madonna. 
 
 St. Elizabeth of Hungary {Lat. Sancta Elizabetha, Mater 
 Pauperum ; Ital. Santa Elisabeta di Ungheria ; Fr. Madame Ste. 
 Elisabeth ; Sp. Santa Isabel ; Ger. Die Heilige Elizabeth von Un- 
 garn, or von Hessen ; Die liebe Frau Elizabeth). This legend is 
 almost entirely historical, with just enough of the marvellous to 
 entitle it to a place in "legendary lore." She was the daughter of 
 the King of Hungary, and was born in 1207. The year of her birth 
 was full of blessings to her country, and from her earliest days she 
 was regarded as an especial favorite of God and one who should 
 bring good to her people. The first words she uttered were those 
 of pra^-er, and at three years old she showed her charity by giving 
 her toys and garments to those less fortiuiate than herself. "When 
 Herman of Thuringia heard of these things, he desired this princess 
 as a wife for his son. Prince Louis, and sent an embassy to solicit 
 her of her father. His ambassadors were of great rank; and with 
 them went the noble Bertha of Beindeleben, with a train of knights 
 and ladies, and many rich presents. Their request was granted, 
 and the little Elizabeth, only four years old, was given to them. 
 Her father gave her a silver cradle and bath, a rich wardrobe and 
 a train of twelve maidens. He also sent to Herman and his wife 
 Sophia many splendid and precious things which he had obtained 
 from Constantinople. The princess was received at the castle of 
 Wartburg, at Eisenach, with great and imposing ceremony. The 
 
104 LEGENDS AND STORIES 
 
 next day she was betrothed to Louis ; and being laid in the same 
 ciadle, tliey smiled and played in such a manner tljat, it was con- 
 sidered an omen of a happy marriage. From this time they were 
 never separated, and grew together in perfect love, Elizabeth was 
 soon seen to be very different from all other children ; her mind 
 was devoted to heavenly things, and charity was her chief charac- 
 teristic. As long as Herman lived, Elizabeth was happy, and he 
 was her true friend and father; but after his death, which happened 
 when she was nine years old, the mother and sister of Prince Louis 
 did all they could to prevent the marriage, because they did not like 
 her devotion and piety. But although she suffered many insults, 
 she never resented them, and Louis remained true to her in spite of 
 all. Sometimes he feared she was too pure and holy to be any other 
 than the bride of Heaven ; but at length when he was twenty the 
 marriage took place. They lived a life of most perfect love, but 
 she continued all her religious penances. Louis sometimes remon- 
 strated, but he secretly felt that he and his people should receive in 
 some way great blessings from the sanctity of his wife. Her con- 
 fessor had told her that the imposts for the support of the royal 
 table were unjust, and from that time, while others feasted, she ate 
 bread and drank^only water; but one day Louis took the cup from 
 her hand and tasted, and he thought he drank wine more delicious 
 than he had ever had before. He questioned the cup-bearer, who 
 declared he had given Elizabeth only water. Louis said nothing, for 
 he believed that angels attended her. At another time, when Louis 
 entertained a company of princes, he desired Elizabeth to dress mag- 
 nificently. When she was attired and about to enter the apartment 
 of Louis, a wretched beffgar soufdit her charitv. She told him she 
 could not attend to him then, but he entreated her in the name 
 of John the Baptist. Kow this was her patron saint, and she could 
 not refuse what was asked in his name ; so she tore off her costly 
 mantle and gave the beggar, and sought her chamber fearing what 
 her husband might say. Just then Louis came to seek her, and as 
 he hesitated whether to blame or praise her, a servant brought the 
 mantle, saying she had found it hanging in its place. Then Louis 
 led her forth to his guests with his heart full of love and wonder ; 
 and a bright light was about her, and the jewels on her mantle 
 glowed with celestial brilliancy. Tradition tells us that the beggar 
 
ILLUSTRATED IN ART. 105 
 
 was none other than our Blessed Lord. Another time, when visiting 
 the poor of Eisenach, she found a leprous child whom none would 
 care for. She carried him in her arms and laid him in her own hed. 
 This enraged the mother of Louis ; and when he returned she told 
 him what sort of person was in his bed in his absence. Almost out 
 of patience, he went to see ; and, behold ! when he looked he found 
 a sweet infant, and as he gazed it vanished away from his sight. 
 This, too, was believed to have been Jesus. When Louis was absent, 
 Elizabeth spent all her time in visiting the poor ; and as she one 
 day descended to Eisenach carrying food in her robe, she met her hus- 
 band. The path was icy, and she bent with the weight of her burden. 
 When Louis demanded what she did, she did not like to show him, 
 and pressed her robe more firmly together. He insisted, and opened 
 her mantle, when he saw only red and white roses, more lovely than 
 the earthly roses of summer; and this was in winter. Then he. was 
 about to embrace her ; but such a glory seemed to surround her that 
 he dared not touch her, but he put one of the roses in his bosom 
 and went on, thinking of all these wonders. In 1226 Louis went to 
 Italy with the Emperor Frederick II. A great famine afflicted all 
 Germany, but especially Thuringia. Elizabeth was untiring in her 
 charities and labors. The famine was followed as usual by a plague ; 
 and again she labored, with her own hands tending the sick. She 
 founded several hospitals, and went constantly from one to the other. 
 She exhausted the public treasury, and gave away her own robes 
 and jewels. When Louis returned, his counsellors made great com- 
 plaints of Elizabeth; but he, only thankful that she was still spared 
 to him, said, "Let her do as she will." But she, kissing him many 
 times, said, " See ! I have given to the Lord what is his, and he has 
 preserved to us what is thine and mine!" The next year Louis 
 went to the Crusades. The grief of the hearts of this husband and 
 wife at parting was such that Elizabeth was carried home more dead 
 than alive ; for she had journeyed two days with him before she 
 could find strength to leave him. It was their final parting; for 
 Louis died in Calabria, in the arms of the Patriarch of Jerusalem. 
 He commanded his retainers to carry his body to his wife, and to 
 defend her and his children, even with their lives, from all wrong. 
 Her grief was so great that God alone could sustain her by miracu- 
 lous comfort. The brother of Louis, Henry, now drove her forth 
 
106 LEGENDS AND STORIES 
 
 with her children, and took possession of the Wartburg. It was 
 winter time; slio carried her newly born baby in her arms, and 
 was followed by her three other children and her women. It is 
 said that she fell, and that one whom she had cared for in the 
 hospital mocked at her. She found a shelter for her children, and 
 supported herself by spinning wool. But when the knights returned 
 with the body of Louis, they obliged Henry to accept the office of 
 regent until her son Herman could reign ; and Elizabeth received 
 as her dower the city of Marbourg. And now she gave herself up 
 to the direction of her rigid confessor, Conrad. She lived a life of 
 penitential humiliation, and even separated herself from her children 
 lest she should love them too well. She drank the very dregs of the 
 cup of penance, and clothed in rags and mocked by the children in 
 the streets as a mad woman, she spun wool until she had no strength 
 remaining. It is said that she was comforted by celestial beings, 
 and that even the Blessed Virgin talked with her. When dving she 
 sang sweet hymns, and at last she said, " Silence," and died. Tra- 
 dition says that angels bore her spirit to heaven, and as they as- 
 cended were heard to chant, " Regnum mundi contempsi." She was 
 twenty-four years old, and Louis had been dead three years and a 
 lialf. She was canonized four years after her death. Her shrine in 
 the church at Marbourg, which bears her name, was visited by 
 pilgrims, and its stone steps worn away by their knees. In the 
 Reformation so-called, this shrine was desecrated, and her remains 
 scattered, no one knows where. The shrine is still preserved as a 
 curiosity in the sacristy of the church. The castle of Wartburg is 
 in ruins. There are many pictures of this lovely saint ; but the most 
 celebrated was painted l)y Murillo for the church of the Caritad, at 
 Seville. November 10, a. D. 1231. 
 
 St. Elizabeth of Portugal {Sp. Sant* Isabel de Paz). This 
 Elizabeth was the daugiiter of the King of Arngon, and the grand- 
 niece of I'^lizabeth of Hungary. She was married to Dionysius, King 
 of Portiigal. He was most faithless and cruel as a husband, but a 
 good king to his subjects. After forty years of great domestic trials 
 she was left a widow. She died at sixty-five, and can bo distinguished 
 from the other St. Elizal)eth of whom we have sjxtken, by her age, 
 as the former is always represented as yoiujg, while this t)no is old 
 and venerable. She was so patient, and so often reconciled the 
 
ILLUSTRATED IN ART. lOT 
 
 troubles of her family, as to acquire in Spain the title " Sant' Isabel 
 de Paz." She is the heroine of Schiller's "Fridolin," though the 
 scene is in Germany, and her name "Die Gratin von Savern," July 
 8, A. D. 133G. 
 
 St. Eloy of Noyon {Lat. S. Eligius ; Eng. St. Loo ; Ital. Sant' 
 Alo, or Lo ; Sant' Eligio). This saint was born at the village of 
 Chatelas. He was of humble origin. He was at school at Limoges, 
 and there learned the trade of a goldsmith, in which he so excelled 
 that when he went to Paris he attracted the attention of the treas- 
 urer of the king, Clotaire IL The king desired to have a throne of 
 gold set with jewels, and it was important to find a skilful and an 
 honest man. Eloy vras selected, and of the material furnished him 
 for one throne he made two. The king was so pleased with the 
 beauty of the work and the probity of the workman, that he from 
 that time employed him in State affairs. His successor, Dagobert, 
 made Eloy Master of the Mint. He cut the dies for the money, and 
 there are known to be thirteen pieces bearing his name. He was at 
 length, after the death of Dagobert, made Bishop of Noyon. He was 
 remarkable for his eloquence, and was sent to preach in Belgium ; and 
 by some he is believed to have been the first to carry the Gospel 
 to Sweden and Denmark. Before his Episcopal consecration, while 
 holding a high place at court, he still labored as a goldsmith, and 
 made many beautiful shrines for saints, and holy vessels for churches. 
 The Devil tempted St. Eloy, as he did so many of the saints ; and it 
 is said of him, as of St. Dunstan, that he seized the Devil's nose with 
 his hot tongs. One of the miracles attributed to this saint, and rep- 
 resented on the exterior of Or-San-Michele at Florence, is that a horse 
 being brought to him to be shod, which was possessed by the Devil, 
 he cut off the leg and quietly put on the shoe ; this being done, he 
 made the sign of the cross, and replaced the leg, to the great astonish- 
 ment of all. He is patron of Bologna and Noyon, of goldsmiths and 
 all other meta-1-workers, and of farriers and horses. December I, 
 A. D. 659. 
 
 St. Elphege. See St. Alphege. 
 
 St. Enurchus, or Evurtius, was sent into France by the pope, 
 to attend to the redeeming of captives. The people were electing a 
 Bishop of Orleans. A dove alighted twice upon the head of Enurchus ; 
 and this was considered as showing so remarkable sanctity in him 
 
108 LEGENDS AND STORIES 
 
 thiit lie was made bishop, which office he lield more tlian twenty 
 veins. i)\ni of the luiracles which he did, was this : wl»en laying tlie 
 foundations of his Church of the Holy Cross, he directed the men to 
 dig in a certain place, and they there found a pot of gold which was 
 enough to pay for the church. September 7, a. d. 310, or about that 
 time. 
 
 St. Ephesus and St. Potitus are represented on the walls of 
 the Campo Santo at Pisa, and seem to belong especially to that city. 
 St. Ephesus was an officer under Diocletian, and was sent to destroy 
 all the (christians in Sardinia. But he was so warned by a dream 
 that he himself became a Christian, and turned his arms against the 
 pagans. He suffered martyrdom with his friend Potitus. 
 
 St. Ephrem of Edessa, who on account of his writings is one 
 of the Fathers of the Greek Church, was a hermit of Syria. He is 
 represented in a very curious Greek picture, called the "Obsequies of 
 St. Ephrem," which is one of the best representations of hermit life. 
 Greek festival, January 28 ; Latin, February 1, about 378. 
 
 St. Erasmus of Formia {Ital. Sant' Elmo, or Erasmo ; Sp. 
 St. Ermo, or Eramo ; Fr. St. Elme). This saint suff'ered a most hor- 
 rible martyrdom under Diocletian at Formia, now Mola di Gaeta. 
 He so withstood all common tortures that he was cut open and his 
 entrails wound oft' like a skein of silk on wheels. He was a bishop, 
 and is represented as such, with the im})lement of his torture in his 
 hand. There is an altar dedicated to him in St. Peter's, over which 
 a mosaic represents his death. It is a copy of a picture by Poussin. 
 St. Erasmus is invoked, under the name of Elmo, by the mariners on 
 the shores of the Mediterranean, in Spain, Sicily, and Calabria, and 
 is believed to have power over the tempests. At Naples a monastery 
 and fortress bear his name. June 3, a. d. 29G. 
 
 St. Ercolano (Herculanus) was Bishop of Perugia at the time of 
 the invasion of the Goths under Totila. He labored hard and encour- 
 aged the people through the siege of Perugia ; and when the city was 
 taken, i)y order of Totila, he was beheaded on the ramparts. He was 
 thrown into the ditch, and was found lying beside a dead child, who 
 was buried in the same grave with the saint, 
 
 St. Ethelberga. Of this saint there is little known but the one 
 fact that she was the abbess of the first P>enedictiue nunnery in 
 England, which was at Barking, in Essex. October 11. 
 
ILLUSTRATED IN ART. 109 
 
 St. Ethelreda. This saint is also called St. Audrey. She was 
 the foundress of the magniiicent cathedral of Ely. Her father was 
 Ina, King of the East Angles ; and when she married Toubert, or Tou- 
 berch, Prince of the Gervii, the isle of Ely was her dowry. She had 
 a second husband, Egfrid, King of Northunibria ; but after living with 
 him in a state of continency for twelve years, she took the veil at 
 Coldingham, with his consent. King Egfrid later repented his com- 
 plaisance, and attempted to drag her from the convent. She fled to a 
 rocky point called St. Ebb's Head. Egfrid pursued her ; but the tide 
 suddenly rose, and made the rock inaccessible. He married 'another 
 wife. St. Ethelreda crossed the Humber with two virgins, who 
 watched beside her while she slept, and had a miraculous dream, in 
 which she thought that her staif, being stuck in the ground, had put 
 forth branches and leaves, and become a large tree. A miracle was 
 w^rought through her intercession about four hundred years after her 
 death. A wicked man, Britstan, being very sick, repented, and 
 desired to dedicate himself to God in the monastery at Ely ; but on 
 his way thither he was arrested and imprisoned. He implored the 
 aid of St. Ethelreda ; and at night she, with St. Benedict, came to 
 him, and when she touched his fetters they fell from his feet. After 
 being buried sixteen years in the common cemetery, she was placed 
 in a beautiful sarcophagus of marble, which was probably a relic of 
 the Eomans, but the people believed it to have been wrought for the 
 saint by angels, June 23, a. d. 679. 
 
 St. Eugenia was the daughter of Philip, Proconsul of Egypt in 
 the reign of Commodus. She was very learned. She was converted 
 to Christianity, put on the attire of a man and became the monk 
 Eugenius. She went to Rome, and was put to death in the time of 
 the Emperor Severus. December 25. 
 
 St. Eulalia of Merida, The story of this saint is told by Pru- 
 dentius. Eulalia was but twelve years old at the time of the publi- 
 cation of the Edict of Diocletian. She went to the prefect who judged 
 the Christians, and reproached him for his cruelty and impiety. The 
 governor immediately seized her, and placed on one side of her the 
 instruments of torture, and on the other the offerings for the idol. 
 She trampled the offerings under her feet, threw down the idol, and 
 spat at the judge. She was then tortured to death; and as she died, 
 a white dove issued from her mouth and flew to heaven. She is much 
 
no LEGENDS AND STORIES 
 
 venerated in Spain, and is buried at Merida. Another St. Eulalia is 
 buritMj at Barcelona. December 10. 
 
 St. Eunomia. See St. Afra, of Augsburg. 
 
 St. Euphemia of Chalcedonia (6V. 'Ay. Ev^ry/xia; significa- 
 tion, "prai.se;" Jtal. Sant' Kufemia; Fr. Ste. Eupht-mie). She was a 
 Greek saint, and in the Eastern Church is styled Great; for such was 
 the fjime of her beauty and her courageous endurance. There is a 
 homily upon St. Euphemia among the writings of Asterius, who wrote 
 about 400. She suffered death not far from Byzantium, about 307. 
 She was very beautiful in person. After suffering many tortures she 
 was thrown to the lions, who licked her feet, and refused to do vio- 
 lence to her. Priscus, her judge, was so enraged at this that one of 
 the soldiers, who desired to please him, killed the maiden with his 
 Bword. "Within a century from the time of her death there were many 
 churches dedicated to her, both East and West. In Constantinople 
 alone, there were four. Leo the Iconoclast ordered her relics to be 
 cast into the sea, but they appeared again in the island of Lemnos. 
 Hence different portions of her remains were carried to many places. 
 September 16, a. d. 307. 
 
 St. Eustace {Lat. S. Eustatius ; Ital. Sant' Eustachio ; Fr. St. 
 Eustache). Before his conversion this saint was called Placidus. 
 He was captain of the guards of the Emperor Trajan. He was a 
 lover of hunting; and one day when in the forest, he pursued a 
 white stag, which fled and ascended a high rock. As he looked, he 
 saw between the horns of the stag a radiant cross, and on it an 
 image of Jesus. He fell on his knees ; and the ffgure on the cross 
 spake, announcing itself as the image of the lledeemer, and demand- 
 in;^ of Placidus that he should believe. lie answered, ** Lord, I 
 believe." He was then told that he should suff'er much for Christ, 
 but i)e declared himself ready to do so. He returned to his home, 
 and was baptized, together with his wife and two sons, and was called 
 Eustace. Misfortune soon came. His property was taken by robbers, 
 and his wife carried away by pirates, and he wandered in poverty with 
 his sons. One day he wished to cross a stream, and swam over with 
 one child, whom he left on the bank, while he returned for the otjjer. 
 But when he was in the midst of the river, there came on one side a 
 lion, and on the other a wolf, which beasts carried off' the two boys. 
 He went to a village where ho labored for his support for lifteeu 
 
ILLUSTRATED IN ART. Ill 
 
 years. Then the Emperor Adrian required the services of Placidus, 
 and searched for and found him. He was put again at the head of his 
 troops, and his honors restored to him with new power and riches. 
 But his heart was lonely, and he mourned for his wife and sons. Now 
 these had been rescued from their dangers, and at last they were all 
 again restored to the husband and father. Then Eustace believed 
 that his troubles were ended ; but soon Adrian ordered a great sacri- 
 fice to the gods, and when Eustace refused to join in it with his 
 household, he and they were shut up in a brazen bull, and a fire 
 kindled beneath it. September 20, a. d. 118. 
 
 St. Eutropia. See. St. Afra of Augsburg. 
 
 St. Ewald the Black and St. Ewald the Fair. These 
 saints were twins, and Saxons. They left England in the days of 
 St. Boniface, and went to Ireland to study. They then went through 
 Friesland to Westphalia, where they were to preach. Here they 
 sought out the prince of the country, and asked permission to preach ; 
 but they were murdered hj the barbarians and their bodies thrown 
 into the river. A light was seen above the spot where they sank, 
 and their remains were recovered and carried to Cologne, and buried 
 in the church of St. Cuthbert. They are patron saints of Westphalia. 
 October 3, a. d. 695 or 700. 
 
 St. Fabian was made Bishop of Rome in a. d. 236. Eusebius 
 says he was chosen because a dove alighted on him while the people 
 and clergy were choosing a pope. At the time he was a stranger to 
 all present. He died a martyr in the persecution of Decius. January 
 20, A. D. 250. 
 
 St. Faith {Lat. Sancta Fides) was born at Agen, in Aquitaine. She 
 had great beauty, but from her youth was insensible to the pleasures 
 of tlie world. Because she refused to sacrifice to Diana, while still 
 •very young, Dacian, the Prefect of the Guards, subjected her to the 
 most fearful tortures. She was beaten with rods, then half roasted on 
 a brazen bed, and at length beheaded. The crypt of old St. Paul's in 
 London was dedicated in the name of this saint. October 8, a. d. 290. 
 
 St. Faustinas and St. Jovita {Ital. San Faustino and San 
 Giovita). These were brothers who were converted by the preaching 
 of St. Apollonius, at Brescia. They preached, ministered to the poor, 
 and zealously devoted themselves to a Christian life. By the com- 
 mand of Adrian they were seized and thrown into the amphitheatre. 
 
112 LEGENDS AND STORIES 
 
 The beasts did not attack them, aud they were afterwards beheaded 
 outside the walls of Brescia, of which city they are the patrou saints. 
 February 15, a. d, 121. 
 
 St. Felicitas and her seven sons (Ital. Santa Felicity, Fr. Ste. 
 Felicitcj. Tliis saint was of an illustrious Roman family. A widow, 
 she devoted herself to the care of her children and to pious works 
 of charity. She had great riches, which made her enemies anxious 
 to accuse her as a Christian, so that they might share the spoils ; 
 and her influence having converted many to her religion, gave them 
 a i)0wcrful plea against her. It was in tlie time of the great persecu- 
 tion of the Emperor ^larcus Aurelius Antoninus. She was called 
 before Publius, a prefect of Home, who commanded her to sacrifice 
 to the gods she had rejected. This she refused ; and when reminded 
 of the dangers which threatened her children no less than herself, 
 she replied that they knew how to choose everlasting life in prefer- 
 ence to eternal death. She witnessed the tortures and death of her 
 sons, never ceasing to exhort them to remain true to their faith. 
 Januarius, the eldest, was scourged with thongs loaded with lead. 
 Felix and Philip were beaten with clubs. Sylvanus was thrown from 
 a rock. Alexander, Vitalis, and Martial were beheaded. After they 
 had all thus suffered martyrdom, Felicitas praised God that she had 
 been the mother of seven sons whom he had deemed worthy of being 
 siunts in Paradise. Her only desire was that she might quickly 
 follow them. But she was kept four months in jDrison, with the hope 
 that this prolonged agony would destroy her faith and strength. But 
 at length she was tortured and killed. Some say she "was beheaded, 
 and others that she was thrown into a caldron of boiling oil. In 
 art she is represented as hooded or veiled like a widow, with the 
 martyr's palm, and surrounded by her sons. The representations of 
 this Roman family are sometimes confounded with those of the Seven 
 Maccabees and their heroic mother. The only guide by which to 
 distinguish them is that St. Felicitas was not recognized in the East. 
 In Byzantine art, seven young martyrs with their mother probably 
 represent the Jewish rather than the Roman saints. St. Felicitas is 
 the patroness of male heirs. November 23, a. d. 173. Festival of 
 the sons, July 10. 
 
 St. Felix de Valois. Kovember 20, a. d. 1212. See St. John 
 de Matha. 
 
ILLUSTRATED IN ART. 113 
 
 St. Felix de Cantalicio. This saint was a native of Citta Du- 
 cale in Umbria. He was born in 1513. His parents were very poor. 
 He entered a Capuchin monastery as a lay brotlier. Later, he was 
 appointed qiiestor of a community of the Capuccini at Rome. Here 
 for forty-five years he daily begged the bread and wine for his con- 
 vent ; and such an abundance of these articles was never known there 
 as during his time. On this account he is represented in the habit 
 of his order, with a beggar's wallet, which has two ends like a purse 
 thrown over his shoulder,- to contain the alms begged for his convent. 
 The extreme devotion of his life won the admiration not only of the 
 brotherhood to which he belonged, but of all who saw^ him. It is 
 told of him that as he went out on a stormy night to beg, he met an 
 angelic child, who gave him a loaf of bread and a benediction, and 
 then vanished from his sight. He w^as the first saint of the Order of 
 the Capuchins. May 21, a. D. 1587. 
 
 St. Felix, or Felice. July 12. See St. Nabor. 
 
 St. Ferdinand of Castile {Sp. El Santo Rey, Don Fernando, 
 in.). This great king, warrior, and saint was the eldest son of 
 Alphonso, King of Leon, and Berengaria of Castile. His parents were 
 separated by the pope, because being within the prohibited degrees 
 of consanguinity they had married without a dispensation. Their 
 children were, however, declared legitimate. Berengaria returned to 
 her father's court and lived in retirement. The influence she had over 
 Ferdinand was extraordinary, and endured throughout his life. Be- 
 rengaria, when she came into possession of Castile, gave up her rights 
 to her son ; and when at his father's death he succeeded to the throne 
 of Leon, the two kingdoms were united. Ferdinand was married to 
 Joan, Countess of Ponthieu, who was as obedient and loving to Beren- 
 garia as was her husband. Ferdinand fought bravely against the 
 Moors, and expelled them from Toledo, Cordova, and Seville. It is 
 related that, at the battle of Xeres, St. lago appeared at the head of 
 the troops, conducting the fight. Thousands of Moors were slain ; but 
 there was only a single Christian killed, and he was one who had gone 
 into battle refusing to forgive an injury. At the time of his death, 
 Ferdinand w\as planning an expedition to Africa. In the " Annals of 
 the Artists of Spain" we are told that he founded the cathedral of 
 Burgos, " which points to heaven with spires more rich and deli- 
 cate than any that crown the cities of the Imperial Rhine. He also 
 
 8 
 
114 LEGENDS AND STORIES 
 
 begun to rel)uiKl the cuthedral of Toledo, wliere duriug four hundred 
 years artists swarmed and labored like bees, and splendid prelates 
 lavished their princel}' revenues to make fair and glorious the temple 
 of God intrusted to their care." When urged to tax his people, in 
 order to recruit his army and fill his empty coffers, he made a reply 
 which rellocts more glory upon his character than his victories or his 
 cathedral foundations can give. "God," he replied, "in whose cause 
 I fight, will supply my need. I fear more the curse of one poor old 
 woman than a whole army of Moors ! " He died as a penitent, with a 
 cord about his neck and a crucifix in his hand. His daughter, Elenora, 
 was married to Edward I. of England. She possessed the piety and 
 courage of her father. It was she who sucked the poison from her 
 husband's wound. When the decree of Ferdinand's canonization 
 reached Seville, the greatest religious festival ever held there took 
 place. He was buried in the cathedral of Seville. There is a por- 
 trait of St. Ferdinand, thought to be authentic, in the convent of San 
 Cleniente at Seville. May 30, a. d. 1152. 
 
 St. Filomena {Lat. Sancta Philumena ; Fr. Ste. Philom^ne). 
 Within the ])ast half-century this saint has gi'own in the popular 
 veneration. ^V'e know but little of her history. In the beginning 
 of the present century a sepulchre was discovered in the Catacomb 
 of Priscilla at Rome, in which was the skeleton of a young girl. 
 It was adorned with various rudely painted symbols, and a portion 
 of an inscription, the beginning and end of which were gone. It 
 was, — 
 
 — lumena pax te cum fi — 
 
 Those remains, supposed to be those of a martyr, were placed in the 
 treasin-y <if relic-? in tlic Lateran. When Pius VII. returned from 
 France, a Neapolitan prelate was sent to congratulate iiim. One 
 of the priests in his train begged for some relics, and the remains 
 described above were given him. The inscription was translated, 
 "Saint Philomena, rest in peace. Amen." Another priest had a 
 vision, in which St. Filomena appeared with great glory, and revealed 
 that she had K'.jffered death for preferring the Christian faith and 
 her vows of chastity to marriage with the emperor, who wished to 
 make her his wife. Afterwards a young artist was told in a vision 
 that this emperor was Diocletian ; but it is also thought to have 
 
ILLUSTRATED IN ART. 115 
 
 been Maximian. The priest, Francesco da Lucia, carried the relics 
 to Naples. They were inclosed in a case made in the form of a 
 human body. It was dressed in a crimson tunic and a white satin 
 petticoat. The face was painted, a garland of flowers put upon the 
 head, and a lily and a javelin, with its point reversed, emblematic 
 of her purity and her martyrdom, were put in her hand. She was 
 placed, half sitting, in a sarcophagus with glass sides. After lying 
 in state in the church of Sant' Angiolo, she was carried in proces- 
 sion to Mugnano, amid the acclamations of the people, miracles being 
 wrought through her intercession on the way. Jewels of great value 
 now decorate her shrine. Her image is found in Venetian churches, 
 in Bologna and Lombardy. At Pisa, in the church of San Francisco, 
 and at Paris, in the churches of St. Gervais and St. Merry, there are 
 chapels dedicated to St. Filomena. August 10, a. d. 303. 
 
 St. Fina of Gemignano. This saint was not a martyr, but 
 received the honor of canonization on account of her patience and 
 cheerfulness during long and fearful sufferings from disease. She 
 labored as long as was possible for the relief of all the poor and 
 ■wretched within her reach. She is scarcely known outside of the 
 little town where she dwelt ; but there her name is typical of pa- 
 tience, fortitude, and charity. She was warned of her death by 
 a vision of St. Gregory, whom she especially honored, and at the 
 moment of her decease all the bells in San Gemignano were miracu- 
 lously tolled. As her body was borne to the grave, she raised her 
 hand as if to bless her aged nurse, who from that time was healed of 
 a troublesome disease. The life of this saint is beautifully painted 
 on the chapel dedicated to her in the cathedral of San Gemignano. 
 March 12, a. d. 1253. 
 
 St. Flavia was the dausfhter of a Ptoman Senator, and sister of 
 St. Placidus, who was taken by his father at the age of five years to 
 Subiaco to be educated by St. Benedict. Flavia followed her brother 
 to Sicily, whither he was sent by his superior; and she, with Placidus 
 and thirty of their companions, was slain by the barbarians outside 
 of their convent near Messina. This narrative is not considered 
 authentic by later Benedictine writers. October 5, a. d. 540. 
 
 St. Florian is one of the guardian saints of Austria. He was a 
 lioman soldier, who, on account of his Christian faith, was put to 
 death in the reign of Galerius. A millstone was tied round his neck, 
 
116 LEGENDS AXD STORIES 
 
 aud lie was thrown into the river Enns. Many miracles were attrib- 
 uted to him, one of which was that with a single pitcher of water he 
 extinguished a large conflagration. Representations of this saint are 
 frequent in Austria and JJohemia, and often adorn pumps and foun- 
 tains. A magnificent monastery bearing his name commemorates 
 his life and its painful end. A picture of St. Florian by Murillo is in 
 St. Petersburg. May 4. 
 
 St. Francesca Romana. The church dedicated to this saint 
 in Home was the scene of her fasts and vigils, and is now called by 
 her name rather than that of Santa Maria Nuova, which it formerly 
 bore. In the Torre de' Spechi is her convent, which has been the 
 best school in all Rome for the girls of the higher classes. Her 
 father was Paolo di Bassi. She was born in 1384:. She was ex- 
 tremely pious from her childhood, and would have preferred the 
 veil of the nun to that of a bride; but her father married her to 
 Lorenzo Penziano, a rich nobleman. She shunned the society and 
 pleasures belonging to her station, and devoted herself as far as pos- 
 sible to a religious life. Every day she recited the entire Office of 
 the Virgin, and went in disguise to her vineyard beyond the gate of 
 San Paolo to gather fagots, which she brought on her head into the 
 city, and distributed to the poor. During the lifetime of her hus- 
 band she collected the company of women whose superior she 
 became after his death. Their principal labor was teaching the 
 young, but the}' took no vows. She spent so much time in prayer 
 that she was frequently interrupted by the demands of her family. 
 Once it happened that while reciting the Office of Our Lady she 
 was called away by her husband four times at the same verse ; 
 when she returned the fifth time, she found this verse written on 
 the page in golden letters. This was done by her guardian angel, 
 who attended her in visible form. Many wonderful works are at- 
 tributed to her : the raising of a dead child to life, the staying of 
 an epidemic by her prayers, and the increasing of bread by prayer, 
 when there was not enough for the inmates of her convent, are 
 some of the most important evidences of her favor with Heaven. 
 She died of a fever at the house of her son, whom she had gone to 
 comfort on the occasion of some affliction. Her fame was not by 
 any means confined to Rome, but was great in all Italy. March 9, 
 A.D. 1440. 
 
ILLUSTRATED IN ART. 117 
 
 St. Francis of Assisi (Lat. S. Franciscns, Pater Seraphicus ; 
 Ital. San Francisco di Assisi ; Fr. St. Frangois d' Assise). St. 
 Francis — called "the Seraphic," from the fervor of his love of God — 
 was the founder of the Franciscans, one of the three Mendicant 
 Orders of Friars. His father, Pietro Bernardone, was a rich mer- 
 chant. His baptismal name was Giovanni, but he acquired the 
 title of Francisco (the Frenchman) from the fact that his father 
 had him early instructed in French as a preparation for business. 
 In his early years Francis was beloved for his generous and com- 
 passionate heart, and remarkable for his prodigality and love of 
 gay pleasures. In a quarrel between the inhabitants of Assisi 
 and those of Perugia, Francis was taken a prisoner, and held for 
 a year in the fortress of Perugia. On reaching home he was very 
 ill for months, and it was during this sickness that his thoughts 
 were turned to the consideration of the wicked uselessness of the 
 life he had lived. Soon after his recovery he met a beggar, in 
 whom he recognized one who had formerly been known to him as 
 rich and noble. Francis exchanged garments with him, putting on 
 the tattered cloak of the mendicant, and giving him the rich clothes 
 in which he was dressed. That same liight, in a vision, he thought 
 himself in a splendid apartment, filled with all kinds of arms and 
 many rich jewels and beautiful garments, and all were marked with 
 the sign of the cross. In the midst of them stood Christ, and he 
 said, " These are the riches reserved for my servants, and the 
 weapons wherewith I arm those who fight in my cause." From this 
 Francis thought that he was to be a great soldier, for he knew not 
 as yet of the spiritual weapons Christ gives his disciples. After- 
 wards, when he went to pray in the half-ruined church of San 
 Damiano, as he knelt he heard a voice say, " Francis, repair my 
 Church, which falleth to ruin." Taking this in its most literal sense, 
 he sold some merchandise, and took the money to the priests of San 
 Damiano for the repairing of their church. His father was so angry 
 at this that Francis hid himself many days in a cave in order to 
 escape from his wrath. When he returned to the city he was so 
 changed, so haggard, and so ragged that he was not recognized, and 
 the boys hooted him in the streets. His father believed him insane, 
 and confined him ; but his mother set him at liberty, begging liim 
 at the same time to return to his former mode of life, and not to 
 
118 LEGENDS AND STORIES 
 
 provoke his father and dis;,'race them all by his strange conduct. At 
 length his futlier took him to the bishop, to be advised by him. 
 Wlien Francis saw the holy man, he threw himself at his feet ; he 
 abjured his former life, and throwing his garments to his father said, 
 *' Henceforth I recognize no father but Him who is in heaven.'* 
 The bishop wept with joy and admiration ; and taking a coarse cloak 
 from a beggar who stood by, he gave it to Francis, who gladly 
 received it as tlie first fruits of the poverty on which he was 
 resolved. He was now twenty-five years old. The first labor he 
 performed was that of caring for the lepers in a hospital ; and this 
 was considered the more meritorious from the fact that before this 
 he could not lo(^k on a leper without fainting. The next years of 
 his life were passed in prayer and penitence. He wandered among 
 his native mountains, begging alms, every penny of which that could 
 be spared, after supplying the imperative wants of nature, was given 
 for the reparation of churches. He dwelt in a cell near the chapel 
 of Santa Maria degli Angeli ; and several disciples, attracted by the 
 fame of his piety, joined him here. Poor as he was, his attention 
 was attracted to the text, "Take nothing for your journey, neither 
 staves, nor scrip, nor bread, nor money, nor two coats ; " and he cast 
 about him to see if he had any superfluous comfort. He could find 
 nothing that he could spare, save his leather girdle ; and casting that 
 away, he used instead a rope of hemp. This has also been adopted 
 by his followers, from which peculiarity they are called Cordeliers. 
 He preached with marvellous effect, and soon had many followers. 
 Among his female converts none are of greater note than the first, 
 Clara d' Assisi, the beautiful " Gray Sister," the foundress of the 
 order of the " Poor Clares." The vow of poverty, the most com- 
 plete and absolute, was insisted upon by St. Francis in liis order. 
 One of tlie Franciscan legends is that as he journeyed to Siena, 
 "St. Francis was encountered by three maidens in poor raiment, 
 and exactly resembling each other in age and appearance, who 
 saluted him with the words, 'Welcome, Lady Poverty!' and sud- 
 denly disappeared. The brethren not irrationally concluded tliat 
 this apparition imported some mystery pertaining to St. Francis, and 
 that by the three poor maidens were signified Chastity, Obedience, 
 and Poverty, the beauty and sum of evangelical perfection; all of 
 whicli shone with equal and consummate lustre in the man of God, 
 
ILLUSTRATED IN ART. 119 
 
 though he made his chief glory the privilege of Poverty." This 
 legend has been illustrated by various pictures ; and Giotto made 
 Poverty the bride of St. Francis, who did indeed woo the sufferings 
 which she brought with a more devoted ardor than that with which 
 most lovers seek the sweet and sometimes glittering rewards of more 
 attractive mistresses. At length Francis went to Rome to obtain 
 the confirmation of his order. At first the pope, Innocent III., con- 
 sidering him as an enthusiast, repulsed his suit. That night in a 
 vision the pope saw the walls of the Lateran tottering, and only 
 kept from flilling by the support of the very man to whom he 
 had refused his aid. He immediately sent for Francis, and granted 
 him the privileges he desired for his order, and full permission to 
 preach. The saint then built cells for his disciples near his own, and 
 gave his brotherhood the name of " Fratre Minori," to signify that 
 humility should be their chief attribute, and that each should strive 
 for the lowest rather than the highest place ; while in his own eyes 
 he was himself the basest of men, and he desired to be tljus con- 
 sidered by all. His fear that his disciples should seek any other 
 than the deepest poverty. led him to forbid the building of any con- 
 vent, and he commanded that the churches built for them should be 
 the plainest and most inexpensive. Another marked peculiarity of 
 this holy man was what is termed the "gift of tears." He wept 
 and prayed continually, on account of his own sins and those of the 
 whole world ; and he resolved to go to preach to the heathen, and 
 indulged the hope that God would grant him the great glory of 
 martyrdom. He attempted at different times to go to Syria and 
 Morocco ; but he was driven back by a storm the first time, and the 
 second, was arrested by sickness. But he did many miracles, and 
 founded convents in Spain. Ten years after the establishment of 
 his order he held the first general chapter, at which there assembled 
 five thousand friars. They seemed to be thoroughly inspired with 
 the spirit of their leader, and even he found it necessary to caution 
 them against an excess of austerities and penances. From this 
 assembly he sent forth missionaries to other countries, and again 
 started himself to preach in Egypt and Syria. He succeeded only 
 in reaching Damietta, where he was taken before the sultan, who 
 would neither allow him to preach nor to suffer martyrdom in his 
 territory, but sent him back to Italy, looking upon him with Oriental 
 
120 LEGENDS AND STORIES 
 
 regard and kindness as one insane or wanting in mental capacity. 
 A few yeai-s later, having obtained from Pope Honorius the con- 
 tirmation of his order, he resigned his office as its head, and retired 
 to a cave on Mt. Alverna. Hero he had many trances and vis- 
 ions of our Saviour and his Blessed Mother ; and it is said that 
 the saint was sometimes raised into the air in ecstatic raptures of 
 devotion. Here it was that he had the wonderful vision, and 
 received the especial marks of the favor of God, which obtained for 
 him the title of "the Seraphic." "After having fasted for fifty days 
 in his solitary cell on Mt. Alverna, and passed the time in all the 
 fervor of prayer and ecstatic contemplation, transported almost to 
 heaven by the ardor of his desires ; then he beheld as it were a 
 seraph with six shining wings, bearing down upon him from above, 
 and between his wings was the form of a man crucified. By this 
 he imderstood to be figured a heavenly and immortal intelligence, 
 subject to death and humiliation. And it was manifested to him 
 that he was to be transformed into a resemblance to Christ, not by 
 the martyrdom of the flesh, but by the might and fire of Divine 
 love. When the vision had disappeared and he had recovered a 
 little from its effect, it was seen that in his hands, his feet, and 
 side he carried the wounds of our Saviour." It is piously be- 
 lieved that these wounds were really impressed by a supernatural 
 power. Francis in his humility desired to conceal the great favor 
 and honor he had received ; but notwithstanding his endeavors, tliey 
 were seen by many. His last days were full of suffering. As death 
 apf)roached, he commanded those about him to place him on the 
 earth. He attempted to repeat the 141st Psalm, and at the last 
 verse, " Bring my soul out of prison," he breatlied his last. He had 
 requested that his body should be buried with those of the malefiic- 
 tors, at a place called the Colle d' Inferno, outside the walls of his 
 native city. This request was fulfilled ; and as his body was borne 
 past the church of San Damiano, Clara and her nuns came out to 
 take a farewell of all that remained of him who had shown her the 
 way of religious perfection. Only two years passed before his ca'non- 
 ization, and the beginning of the church wliich covers his remains. 
 These are still entire and unviolated in their tomb, which is in a 
 hollow rock. Tliere are numberless legends connected with St. 
 Francis, a vast number of which are written iu picture history. 
 
ILLUSTRATED IN ART. 121 
 
 Many of them are illustrative of his love for all lower animals and 
 even insects ; for he felt that love of Christ in our hearts should fill 
 US with sympathy for everything th?tt can suffer pain or be bene- 
 fited by kindness. When in Rome, he had always with him a pet 
 lamb. One instance of his tenderness is thus given : " One day he 
 met a young man on his way to Siena to sell some doves which he 
 had caught in a snare ; and Francis said to him, ' good young man ! 
 these are the birds to whom the Scripture compares those who are 
 pure and faithful before God ; do not kill them, I beseech thee, but 
 give them rather to me;' and when they were given to him he put 
 them in his bosom and carried them to his convent at Ravacciano, 
 where he made for them nests, and fed them every day until they 
 became so tame as to eat from his hand. And the young man had 
 also his recompense ; for he became a friar and lived a holy life 
 from that day forth." There is in the church at Assisi a picture of 
 St. Francis, painted soon after his death, under the oversight of those 
 who had known him well. It has almost the value of a portrait. 
 October 4, a. d. 1226. 
 
 St. Francis de Paula. This saint, though a native of Paola, a 
 small city of Calabria, is more important in France, and in connec- 
 tion with French history, than in his own country. It was for this 
 saint that Charles VIII. founded the church of the Trinitk-di-Monti 
 at Rome. At the age of fifteen he went with his parents to the shrine 
 of St. Francis at Assisi. On his return he became a hermit and lived 
 in a cave near Reggio. His fame drew disciples about him, for whom 
 the people built cells and a little chapel. He called his little baud 
 Minimes, or the Hermits of St. Francis, for they followed the Fran- 
 ciscan Rule, adding to it even greater austerities than it already pre- 
 scribed. They kept Lent all the year ; and they called themselves, as 
 their title indicated, the least of all the disciples of the Church. King 
 Louis XL of France had heard of the many wonderful cures performed 
 for the sick by St. Francis de Paula, and sent for him to come to him 
 at Plessis-le-Tours, where he was dying. The saint felt that he had 
 not been summoned in the right spirit, and refused to go, when Louis 
 applied to Sixtus IV. for aid in the matter. At the command of the 
 pope, Francis went ; and he was received at Amboise, by the dauphin 
 and court, with all the honors possible. When he arrived at the 
 castle, the king knelt to him, and prayed him to obtain from God the 
 
122 LEGENDS AND STORIES 
 
 return of health and a longer life. Francis rebuked him, and remind- 
 ing him thut God alone could give life or death, and that submission 
 to his will was man's first duty, he performed for him the last offices 
 of religion. Francis was kept in France by Charles VUI. uii<l Louis 
 XII., and his influence was very great. The courtiers gave him the 
 title of " Le Bon-homme," in derision of his mode of life ; but this 
 became the title of his order in France, where his disciples became 
 very popular, and were to the people *' Les Bons-hommes " in every 
 good sense of the term. Francis was godfather to Francis I., and they 
 are frequently represented together in pictures. Before the Revolu- 
 tion the effigies of Francis de Paula were very common in France. 
 His tomb was broken open by the Huguenots in 1562, and his remains 
 burnt. He died at Plessis, and Louise d'Angoideme prepared his 
 winding-sheet with her own hands. April 2, a. d. 1507. 
 
 St. Francis Borgia stands as the third among the saints in 
 the Jesuit Order. He belonged to a Aimily much less illustrious in 
 their lives than in their rank. In youth he was surrounded with 
 all that would seem to make life desirable and happy, — wealth, 
 station, and power, — while he was fondly in love with his beautiful 
 wife, and had a large family of promising children. But he was 
 thoughtful and melancholy, and cherished in his heart deep religious 
 feeliuir. Circumstances combined to strengthen these emotions. His 
 friend Garcilasso de la Vega the poet died ; he was himself more 
 than once brought near to death by severe sicknesses. At length, 
 when the Empress Isabella died, it was his duty to raise the winding- 
 sheet from her face at the moment the body was to be buried, and to 
 swear to the identity of the remains. He did so, and took the oath,^ 
 and at the same moment made another vow to forsake the service of 
 the kings of earth, and from that hour to serve only the King of 
 Heaven. But this he could not fulfil literally at once. He was 
 Governor of Catalonia, and administered the affiiirs of the province 
 with great care and faithfulness ; but through the acquaintance of a 
 Jesuit named Aroas, he became a disciple of Loyola, and corresponded 
 with him. His wife died, and he then resolved that after providing 
 for his children in the best manner, he would renounce the world and 
 
 ^ " Francis, not knowing the face, would only s\\ ear it wns the body of tlie 
 empress, because, from the care he had taken, he was sure no one could have 
 changed it upon the road." — The Rev. Alban Butler. 
 
ILLUSTRATED IN ART, 123 
 
 every human affection. For six years he devoted himself to settling 
 his affairs, and then went to Rome and became an humble Jesuit. 
 He gave all his life and energy to perfecting the system of education 
 of his order. For seven years he was general of his society, being tlie 
 third who had held that high position. He died at Rome, and was 
 buried in the Gesu, near Loyola; but his grandson, the Cardinal Duke 
 of Lerma, removed his remains to Madrid. October 10, a. d. 1572. 
 
 St. Francis de Sales. This saint is famous for his religious 
 and devotional writings, which are held in great esteem by Protes- 
 tants as well as by those of his own church. He was also known as 
 very charitable, tolerant, and gentle towards those who disagreed 
 with him, as well as to those who lived wicked lives. When others 
 remonstrated against his charitable tenderness, he would reply, 
 " Had Saul been rejected, should we have had St. Paul ] " He was 
 made Bishop of Geneva in 1602. He was very remarkable for his 
 personal beauty and the almost angelic expression of his f\ice. Janu- 
 ary 29, A. D. 1622. 
 
 St. Francis Xavier was a Jesuit, the friend and disciple of Igna- 
 tius Loyola, and was sent by him as the leader of a band of mission- 
 aries to the Indies. He was of an illustrious fiimily, and was born at 
 a castle in the Pyrenees. He studied at Paris. When young he was 
 gay and enthusiastic in his temperament, and it was not until after 
 many struggles that he was able to take the vow of obedience ; but 
 having once done so, he was more ardent in the pursuit of his duties 
 than he had ever been in seeking the accomplishment of his own 
 desires and ends. He was thirty-five years old when he went to the 
 East, and most of the remainder of his life was spent in Japan. His 
 self-denial and sufferings were very great. He conferred the sacra- 
 ment of baptism upon an almost innumerable host. He appointed 
 other teachers over their churches, and saw the crucifix erected in 
 many homes, as a token of the results of his labors, and of the 
 conversion of the heathen to the religion of Christ. He would have 
 hailed the martyr's death with joy ; but his end, though a painful one, 
 was not brought about by the violence of his enemies. He attempted 
 to go to China. He had succeeded in reaching the island of Sancian, 
 where be was seized with fever and died. He suffered very greatly 
 for want of shelter and care. He regretted that he must die a natural 
 death, but at length experienced a willingness to depart in God's way, 
 
124 LEGEXDS AND STORIES 
 
 aud renounced his desire for martyrdom, since it was not according 
 to the Divine will. His body was interred near the shore, where 
 there is still a cross to mark the spot ; but his remains were carried 
 to Malacca and finally to Goa, where a magnificent church has been 
 built to the honor of this great missionary saint. December 3, 
 A. D. 1550. 
 
 St. Frediano of Lucca {Lat, S. Frigdianus). This saint 
 was a native of Ireland. He was made Bishop of Lucca, to which 
 place he had gone, in 5G0. The principal occurrence in his life which 
 is reprrsented in art is his turning the course of the river Serchio, 
 when it threatened to deluge Lucca. This he did by drawing a 
 harrow along the ground, and the river followed the course he thus 
 mai-ked out. His whole history is painted in a church at Lucca 
 called V)v his name. 
 
 St. Gabriel {Gr. "Ay. Fa^piTJA ; Lat. S. Gabriel; ItaL San Gabri- 
 cllo, San Gabriele, L' Angelo Annunziatore ; Fr. St. Gabriel). This 
 saint, whose name signifies "God is my strength," is the second 
 in rank among the archangels, or the seven who stand befoi'e God 
 (liev. viii. 2). His name is mentioned four times in the Bible (twice 
 in Daniel, viii. 16 and ix. 21 ; twice in Luke, i. 19, 26), and always 
 as a messenger bearing important tidings. First, he announces to 
 Daniel the return of the Jews from their captivity, and then makes 
 him understand the vision which shows forth the future of the nations; 
 next he tells Zacharias of the child that should be born to his old 
 age ; and lastly he comes to tell the mother of our Lord that she is 
 the one highly favored and blessed among women. These four authen- 
 ticated acts make him of such importance as to command our deepest 
 interest in all relating to him ; and in addition to these, he is believed 
 to have foretold the birth of Samson and that of the Virgin Mary. He 
 is venerated as the angel who especially watches over cluldbirth. The 
 Jews believe him to be the *' chief of the angelic guards " and the 
 keeper of the celestial treasury. The Mohammedans regard him as 
 their ])atron saint, as their prophet declared hini to be his inspiring and 
 instructing angel. Thus is he high in the regard of Jews, Christians, 
 and the followers of Islam. It is iis the angel of the Anniniciation 
 that he is most frequently and beautifully rej)resented. The sjiirit in 
 which these pictures are painted has varied with the spirit in which 
 the individual artist has contemplated the mystery. In the earlier 
 
ILLUSTRATED IN ART. 125 
 
 ones both the angel and the Virgin are standing, and the manner of 
 the Virgin is expressive of hiimihty and of reverence for a superior 
 being. She has been painted as kneehng ; but after the thirteenth 
 century she becomes the one to be exalted. She is from this time 
 most frequently depicted as the Kegina angelorum ; and as his queen, 
 Gabriel often kneels before her. His attributes are the lily ; a scroll 
 inscribed "Ave Maria, Gratia Plena;" a sceptre; and sometimes an 
 olive branch, typical of the *' peace on earth" that he announced. 
 March 18. 
 
 St. Gaudentius of Novara was the bishop, and is now the 
 patron saint, of that city. 
 
 St. Gaudenzio {Lat. S. Gaudentius) was one of the early bish- 
 ops of Rimini. His e'^gy is found on its coins. He was scourged 
 and then stoned to death by the Arians. He is patron saint of 
 Rimini. October 14, a. d. 359. 
 
 St. Geminianus (Ital. San Geminiano). This saint was Bishop 
 of Modena in the middle of the fifth century'. So great was the 
 fame of his miracles that he was sent for to go to Constantinople 
 to heal the daughter of the emperor, who was possessed of an evil 
 spirit. It is supposed to have been the Princess Honoria. (See 
 Gibbon, 35th chapter.) When Modena was threatened with de- 
 struction by Attila, King of the Huns, it was spared on account 
 of the intercession of Geminianus ; and after his death he preserved 
 the catliedral from destruction by a flood. He is represented on the 
 coins of Modena, and honored as the patron saint and especial 
 protector of that city. 
 
 St. Genevieve of Brabant. The story of this saint has fur- 
 nished the subject for poems, plays, and pictures which are anything 
 but religious in their character. But there are many representations 
 in art of her romantic life and sufferings. She was the wife of Count 
 Siegfried, who was led by his steward to believe her to be wanting in 
 fidelity to himself and her marriage vows. He ordered her to be 
 executed, but those charged with the task of putting her to death 
 left her alone in the forest. She gave birth to a child, which was 
 nursed by a white doe. A number of years having passed, her hus- 
 band, while hunting, came to her abode. Explanations made plain 
 her innocence. The steward was really put to death, while the wife 
 was restored to her home and happiness. There is a picture by 
 
126 LEGENDS AND STORIES 
 
 Albert Diirer, which is sometimes called by the name of Genevieve of 
 Brabimt, but it is in truth the " Penance of St. John Chrysostom." 
 
 St. Genevidve of Paris (J^ng. ; Ger. -, Ital. Santa Genoveva). 
 This saint is essentially French, and is of very great importance and 
 interest among those of mediaeval times. The village of Nanterre 
 was her birthplace, and during her childhood she tended a flock of 
 sheep. When she was about seven 3'ears old, St. Germain spent a 
 niirht at Nanterre. The inhabitants flocked to receive his benedic- 
 tion. When his eyes rested on the little Genevieve, he was made 
 aware, by inspiratiun, of the sanctity of her character, and the glory 
 for which God had chosen her. He talked with her; and with a 
 manner which at her age showed her to be the especial child of God, 
 she declared her wish to be the bride of Christ. The bishop hung 
 round her neck a coin marked with the cross, and blessed her as one 
 consecrated to God's service. From this time she felt herself sepa- 
 rated from all worldly, and devoted to all heavenly interests. There 
 are man}' wonderful stories told of her childhood. On one occasion 
 her mother struck her in a fit of anger. She was struck blind, and 
 remained so for two months, when Genevieve made the sign of the 
 cross above the water with which she bathed her mother's eyes, and 
 her sight was restored. Genevieve remained with her parents during 
 their lives, and then went to a relative in Paris. Although she did 
 not enter a convent, she vowed perpetual chastity at fifteen years of 
 age. It was many years before God gave any public and unmistak- 
 able ])roof of his approbation of Genevieve. During this time, while 
 some venerated her for the holiness of her life, others regarded her 
 as a pretender and hypocrite. She was tormented, too, by demons, 
 who, among other things, constantly blew out the tapers she had 
 lighted for her nightly vigils. But she was able to relight tlicin by 
 faith and prayer. At length Attila threatened the destruction of Paris, 
 and the people in their alarm would have fled from the city ; but 
 Genevi6ve addressed them, begged them to remain, and assured them 
 that God would not allow this ])agan to overcome his followers. Ac- 
 cording to her prediction, Attila suddenly chanjjed the course of his 
 march, probably by directing it to Orleans. And again, when Chil- 
 deric took possession of Paris, and the people suflered from want of 
 food, Genevic've took command of the boats which went to Troyes for 
 aid; a tempest arose, which was calmed by her prayers, and the pro- 
 
ILLUSTRATED IN ART. 127 
 
 visions they had received were brought safely to the sufferers. Chil- 
 deric respected the saint; and Clovis, even before ho thought of being 
 a Christian, venerated Genevieve, and granted any requests she made 
 of him. She influenced liis own mind and that of his queen, Clotilde, 
 so that the first Christian church was erected, and the pagan worship 
 forbidden in the city of Paris. The church was that which is now 
 known by her name. Ever after the miraculous manifestation of her 
 power in the deliverance of Paris from Attila, her prayers were sought 
 by^l the people, whenever they were afflicted, and the miracles attri- 
 buted to her intercession are both wonderful and numerous. One of 
 these was the staying of a j^lague called the mal arde)Lt. Until 1747 
 there was a little church called Ste. Genevieve des Ardents, which 
 was on the site formerly occupied by the house of the saint. She was 
 eighty-nine at the time of her death. She was buried beside King 
 Clovis and his wife. St. Eloy made a magnificent shrine for the 
 remains of the saint ; but in the Kevolution it was destroyed, and 
 the relics burned in the Place de Greve. January 3, a. d. 509. 
 
 St. George of Cappadocia {Lat. S. Geoigius ; Ital. San 
 Giorgio ; Fr. St. Georges, le tres-loyal Chevalier de la Chretiemiet^ ; 
 Ger. Der Heilige Jorg, Georg, or Georgius). The legend of this 
 saint, as most frequently represented in art, makes him a native of 
 Cappadocia. His parents were of the nobility, and Christians. He 
 was a tribune in the army, and lived in the time of Diocletian. There 
 is a disagreement as to the scene of his most wonderful conquest of 
 the dragon. By some it is believed to have been Selene in Libya; 
 by others, Berytus, or the modern Beyrout, of Syria; but the story is 
 ever the same. Being on his way to join his legion, he came to a 
 city whose inhabitants were in great terror on account of a terrible 
 dragon who lived in a marsh near the walls. This fearful monster 
 had devoured all the flocks and herds ; and the people, having retired 
 into the city, gave him daily two sheep until all they had were gone. 
 Then, in order to prevent his approaching the city, they commenced 
 to send out daily two children to be devoured by this insatiable 
 monster. Terrible as this was, it was better than that he should 
 come near them ; for his breath poisoned the air for a great distance 
 about him, and all who breathed it perished from its pestilential 
 effects. The children were chosen by lot, and were less than fifteen 
 years old. Now the king had a daughter, named Cleodolinda, whom 
 
128 LEGENDS AND STORIES 
 
 he loved exceedingly. At length the lot fell to her. The king offered 
 all he possessed, even to the half of the kingdom, that she might be 
 spared; but the people said that as it was by his own edict that their 
 children had been sacrificed, there was no reason for allowing him to 
 withhold his own, and they threatened to take the princess by force, 
 if she was not delivered to them. Then the king asked that she 
 might be spared to him eight days longer. This was granted, and at 
 the end of that time Cleodolinda went forth to tiie sacrifice, clothed 
 in her royal robes, and declaring herself ready and willing to dio^for 
 her people. She moved slowly towards the place where the dragon 
 came daily for his victims, and the way was strewed with the bones 
 of those who had already perished. Just then St. George came to the 
 place ; and seeing her tears he stopped to learn the cause of her 
 sorrow. When she had told him, he said, "Fear not, for I will 
 deliver you ! " but she replied, " noble youth ! tarry not' here, lest 
 thou perish with me! but fly, I beseech thee!" Then St. George 
 answered, "God forbid that I should fly ! I will lift my hand against 
 this loathly thing, and will deliver thee through the power of Jesus 
 Christ ! " Even as he spoke, the dragon approached them. Then the 
 princess again entreated him, " Fl}^ I beseech thee, brave knight, and 
 leave me here to die ! " But St. George, making the sign of the cross, 
 rushed to combat with the monster. The struggle was terrible, but 
 at lungtli the dragon was pinned to the earth by the lance of the 
 brave knight. He tlien bound the dragon with the girdle of the 
 princess ; and giving it to her, she was able to lead the conquered 
 beast like a dog. In this manner they approached the city. The 
 people were filled with fear; but St. (ieorge cried out, "Fear noth- 
 ing ; only believe in the God through whose might 1 have conquered 
 this adversary, and be baptized, and I will destroy him before your 
 eyes." And in that day wore twenty thousand people baptized. 
 After this St. George slew the dragon and cut off his head. Then 
 the king gave him great treasures ; but he gave all to the poor, keep- 
 ing absolutely nothing for himself, and he went on his way towards 
 Palestine. This was the time of the publication of the Edict of Dio- 
 cletian, which declared the persecution against the Christians. All 
 who read it were filled with terror, but St. George tore it down and 
 trod it into the dust. For this he was carried before the proconsul 
 Dacian, and condemned to eight days' torture. He was first bound 
 
ILLUSTRATED IN ART, 129 
 
 to a cross, and his body torn with sharp nails ; next he was burned 
 with torclies, and then salt rubbed into his wounds. Seeing that all 
 these horrible and devilish cruelties had no power to vanquish the 
 spirit of the saint, Dacian sent for an enchanter, who invoked the aid 
 of Satan, and then poisoned a cup of wine which St. George drank. 
 Before doing so, however, he made the sign of the cross, and the 
 poison had no effect on him. The magician was converted to Chris- 
 tianity by this miracle, and upon his declaring the fact, was imme- 
 diately beheaded. St. George was next bound upon a wheel tilled with 
 sharp knives, but two angels descended from heaven and broke it in 
 pieces. They then put him in boiling oil. Believing that he must be 
 now subdued, he was taken by the judges to assist at the sacrifices in 
 the heathen temple. Crowds came to witness his humiliation. But the 
 saint knelt down and prayed, and instantly there came thunder and 
 lightnings from heaven. The temple was destroyed ; the idols were 
 crushed ; while the priests and many of the people perished. Now at 
 last Dacian commanded him to be beheaded. He met death with joy 
 and courage. The story of St. George bears great resemblance to 
 those of Apollo, Bellerophon, and Perseus, while the destruction of 
 the temple and his persecutors is very like that of the Philistines 
 when they called Samson out of his prison-house to make sport for 
 them. The Greeks give St. George the title of the Great Martyr, 
 and his veneration is very ancient in the East. In Europe he was 
 but little honored until the Crusades, when the aid he obtained for 
 Godfrey of Boulogne made Christian soldiers seek his patronage. 
 When Richard I. made holy war, he placed his army under the pro- 
 tection of St. George, and from this time he has been patron saint of 
 England. His feast was ordered to be kept through all England 
 in 1222, and the Order of the Garter was instituted in 1330. April 
 23, A. D. 303. 
 
 St. Gereon, one of the commanders of the Theban legion. AVhen 
 St. ]\Iaurice and the greater part of the legion were at Aganum (now 
 St. Maurice), Gereon with his command reached Cologne. Verus, tlie 
 prefect, by order of the Emperor Maximin, commanded them to re- 
 nounce Christianity. Upon their refusal, Gereon and many of his 
 soldiers were put to death and thrown into a pit. The veneration 
 of this saint extends back to the fourth century, but he is little heard 
 of outside the part of Germany which was the scene of his sufferings. 
 
 9 
 
130 LEGENDS AND STORIES 
 
 Many of the representations of St. Gereon are in sculpture, and upon 
 the stained <ilaas in the oldest of the German churches. 
 
 St. Gervasius and St. Protasius (Ital. Gervasio e Protasio ; 
 Ir. St. Gervais et St. Protais). These were twin brothers who suf- 
 fered martyrdom in the time of Nero. They were sent bound to 
 Milan, together with Nazarius and Celsus. They were brought to 
 Count Artesius, who bade them sacrifice to the idols. They refused ; 
 and Gervasius was condemned to be beaten to death with scourges 
 loaded with lead, and Protasius to be beheaded. A man named 
 Philip obtained their bodies and buried them in his garden, where 
 they remained until the place of their burial was revealed in a vision 
 to St. Ambrose. It happened after this wise. When Ambrose built 
 the church at Milan (a. d. 387), the people were anxious that it should 
 possess holy relics. While Ambrose was much engaged in thought of 
 this, and very anxious to please his people, he went to the church of 
 Sts. Nabor and Felix to pray; while there a trance came over him, 
 and in it he beheld St. Paul and St. Peter ; and with them were 
 two' young men, clothed in white and of wonderful beauty. It was 
 revealed to Ambrose that these were two martyrs who had been 
 buried near the spot where he was. Assembling his clergy, he made 
 search, when the two bodies were found. Tlrey were gigantic in size. 
 The heads were separate from the bodies, and in the tomb was a 
 writing which told their story. These sacred relics were carried in 
 procession to the basilica ; and those sick ones who could touch them 
 as they passed along the street were instantl}^ healed. Among these 
 was a man named Severus, who had been many years blind. As he 
 touched these bones his sight was restored. This miracle was seen 
 by so many of the people that it established beyond a question the 
 great efficacy of these relics. St. Ambrose, as he laid them beneath 
 the altar, blessed God and cried out, " Let the victims be borne in 
 triumph to the place where Christ is the sacrifice : he upon the altar, 
 who suffered for all ; they beneath the altar, who were redeemed by 
 his suffering." The enemies of Ambrose accused him of duplicity in 
 this matter, and even said that Severus was bribed to play a part ; 
 but the authority of the father was sufficient to inspire confidence 
 in spite of all, and the church was dedicated to SS. Gervasius and 
 Protasius. Since the death of St. Ambrose this church, which is 
 one of the most wonderful and famous in the world, is called Sant* 
 
ILLUSTRATED IN ART. 131 
 
 Ambrogio Maggiore. The veneration of these saints was introduced 
 into France, where they became very popular, by St. Germain iu 
 560. He carried some part of the relics to Paris. Many cathedrals 
 and parish churches have been dedicated to them. It would be 
 natural to expect their pictures to represent their vast size, but this 
 is not the case. There are few Italian and many French paintings of 
 them. June 19, a. d. 69. 
 
 St. Giles (Gr. "Ay. FtAXo?; Lat. S. ^gidius ; Ital Sant' Egi- 
 dio; Fr. St. Gilles ; S}^. San Gil) was an Athenian of royal blood- 
 Some miracles which he performed — one of which was throwing 
 his mantle over a sick man, and thus healing him — had gained 
 for him the veneration of the people. St. Giles left his country and 
 became a hermit. After Ions: wanderinofs he came to a cave in a forest 
 near the mouth of the lihone, about twelve miles south of Nismes. 
 Here he subsisted upon herbs and wild fruits and the milk of a hind. 
 This gave rise to his attribute of a wounded hind; for it came to pass 
 that as a party, said by some to be that of the King of France and 
 by others the King of the Goths, were hunting, this hind was pursued 
 by the dogs. It fled to the cave and nestled in the arms of the saint. 
 A hunter sent an arrow after it ; and when they came to look in the 
 cave, they found the holy man wounded by the arrow. Tiieir sorrow 
 was great, and they entreated his forgiveness even on their knees. 
 He resisted all their endeavors to draw him out of the cave, and 
 there he soon died. Above this cave was built a magnificent monastery. 
 A city sprung up about it bearing the name of the saint, and the counts 
 of that district were called Comtes de Saint-Gilles. The church, 
 which still remains upon the spot, is an extraordinary remnant of the 
 Middle Ages. It is covered with bas-reliefs on the outside, and has 
 a remarkable staircase in the interior. Queen Matilda dedicated a 
 hospital, which she founded outside of London, to St. Giles. This 
 was in 1117; and the name now belongs to an extensive parish. In 
 Edinburgh, too, the parish church, founded in 1359, bears his name.^ 
 He is patron saint of Edinburgh, of Juliers> in Flanders, and of the 
 woodland everywhere. September I, a. d. 725. 
 
 Glastonbury, Abbey of. The origin of this famous abbey is 
 lost in antiquity ; but the legend connects it with the introduction 
 of Christianity into England. The w^ondrous story tells that when 
 
 1 St. Giles Cathedral, Edinburgh, is one of the very few that escaped the fury 
 of the so-called Reformers in Scotland. 
 
132 LEGENDS AND STORIES 
 
 Philip, who was one of the twelve Apostles, came to France, he sent 
 Joseph of Arimathea with his sou and eleven other disciples to Britain. 
 King Arviragus so admired the beauty of their lives, and so appreci- 
 ated the dangers wliich they had overcome in their long journey from 
 Palestine, that he gave them an island called Avalon. Here they 
 built a church by twining wands, and consecrated a place of burial. 
 They limited their number to twelve, and lived in imitation of the 
 Master and his disciples. By their preaching many Britons were 
 converted. It is a wonderful old place. It is here King Alfred found 
 a refuge from his Danish foes. Here King Arthur was buried ; and 
 here ever bloomed the "mystic thorn" at the feast of the Nativity. 
 It was upon the strength of this legend that the kings of England 
 claimed precedence of the kings of France in the religious councils of 
 Pisa, Constance, Siena, and Basle. They declared that Joseph of 
 Arimathea came to England in the fifteenth year after the assump- 
 tion of tlie Virgin Mary, and tliat France received not the religion of 
 Christ until the time of St. Denis; and that for this reason they 
 did "far transcend all other kings in worth and honor, so much as 
 Christians were more excellent than pagans." 
 
 Godfrey of Bouillon, Duke of Lower Lorraine, was born in 
 Brabant about lOGO. As the eldest son of the Count of Boulocrne, 
 he succeeded to the government of the duchy in 1076. Godfrey 
 served with gallantry in the armies of Henry IV., and his fame 
 was such tliat when the Crusades broke out he was appointed to the 
 command of the principal army, and started for the Holy Land, with 
 his brothers Eustace and Baldwin. The united armies numbered six 
 hundred thousand men, but in two years were reduced to forty thou- 
 sand. In the sieges of Nice and Antioch, and in all encounters with 
 the enemy, Godfrey bore his full share, and at the taking of Jeru- 
 salem, in 1099, was proclaimed king. He declined this title, saying, 
 " I will never accept a crown of gold where my Saviour wore a 
 crown of thorns." He called himself the " Defender and Guardian 
 of the Holy Sepulchre." A little later, Godfrey defeated the Sara- 
 cens in the plain of Ascalon, thus possessing himself of all Palestine. 
 He labored to organize a State, but died in July, 1100, justly 
 lamented for his piety, valor, and kingly virtues. An equestrian 
 statue of Godfrey do Bouillon stands in a square of Brussels. Tasso 
 sang his praises in "Jerusalem Delivered;" and history declares 
 him to have been ot " first rank both in war and council." 
 
ILLUSTRATED IN ART. 133 
 
 St. Grata. See St. Adelaide. 
 
 St. Gregory, or Gregory the Great {Lat. S. Gregorius Mag- 
 nus ; Ital, San Gregorio Magno or Papa ; Fr. St. Gregoire ; Ger. Der 
 Heilige Gregor; signification, "watchman"), was born at Rome in 
 540. His father, Gordian, was a senator. His mother, Sylvia, was a 
 •woman of remarkable character ; and like many of the mothers of 
 that time who bore sons destined to act a great part in the world, 
 she had a vision, while he was but a baby in her arms, in which 
 St. Antony revealed to her that this son should be the head of the 
 Church on earth. When grown, he studied and practised law, and 
 was prsetor of Eome for twelve years. His character w^as, however, 
 always deeply religious ; and the piety of the mother seemed to have 
 descended to, and become intensified in, the son. On the death of his 
 father he devoted his wealth to religion and charity. He made his 
 home on the Celian Hill a hospital and monastery, and dedicated 
 it to St. Andrew. He then took a cell within it, and taking the 
 habit of a Benedictine devoted himself to studies which fitted him for 
 his duties in later life. This monastery is now the church of San 
 Gregorio. When a fearful plague broke out in Rome, Gregory de- 
 voted himself to the nursing of the sick. One of the victims of the 
 pestilence was Pope Pelagius. The people desired to have Gregory 
 as his successor ; but he shrank from the office, and even entreated 
 the emperor not to assent to the wishes of the people. When finally 
 his election was confirmed, he hid himself in a cave away from Rome. 
 Those who sought for him were led by a celestial light about the 
 place where he was hidden, and he was brought again to Rome. 
 He soon proved that the choice of the people had been a wise one. 
 He was the most humble of men, and was the first to call himself 
 "servant of the servants of God." He reformed the Church music, 
 composing what is called from him the Gregorian Chant. He showed 
 a spirit of toleration and charity far in advance of his time ; disap- 
 proved all persecution ; ^ restored the synagogues of Terracina and 
 Cappadocia to the Jews, from whom they had been taken ; liberally 
 redeemed captives out of his own means, and further, authorized the 
 sale of the sacred vessels for their redemption ; and was so moved 
 
 1 St. Gregory said that conversions to the faith should not be forced, but won 
 
 by meekness and charity. 
 
134 LEGENDS AND STORIES 
 
 at the sight of some wretched British captives who were to be 
 sold in Rome that he sent missionaries to England. He had a 
 special devotion to the souls in Purgatory ; and set the example 
 of a trental <jf masses, or masses on thirty successive days, for the 
 faithful departed. St. Gregory always zealously asserted the obliga- 
 tion of celibacy among the clergy, extending this law to the sul>- 
 deacons, who had before been ranked among the clergy of the minor 
 orders. He felt the responsibilities of his office so much as to con- 
 sider himself literally the father of each individual of the Church; 
 and on one occasion he fiisted, and interdicted himself from any 
 sacerdotal function for several days, because a beggar had died in 
 the streets of Home. His charities were boundless. AVhen a monk, 
 a beggar asked alms at the monastery, and receiving something came 
 again and again, until Gregory had nothing to give him but a silver 
 porriuLicr wliich Sylvia had sent to her son, and this he did not 
 withhold. When pope, he had twelve poor men to sup with him each 
 eveniuLT. One night he saw thirteen at his table, and calling his 
 steward he demanded the reason of this. The steward replied, after 
 counting, '* Holy Father, there are surely twelve only ! " Gregory 
 said no more, but at the end of the meal he asked the uninvited 
 one, " Who art thou 1 " and he said, " I am the poor man whom thou 
 didst formerly relieve ; but my name is the Wonderful, and through 
 me tliou shalt obtain whatever thou shalt ask of God." Then Gregory 
 believed him to be an angel, and some say, Christ himself. The 
 painting of this legend is called the " Supper of St. Gregory." John 
 the Deacon, who was his secretary, has left an account in which he 
 declares that he has seen the Holy Spirit seated on his shoulder in 
 the shape of a dove while he wrote. This explains why the dove is 
 BO frequently' one of his attributes. " The Mass of St. Gregory," so 
 often painted, is founded upon a legend that as the saint was offi- 
 ciating some one doubted the real presence in the elements. The 
 saint prayed, and instantly a vision was revealed of the crucified 
 Saviour, surrounded with all the instruments of his passion, upon 
 the altar. 
 
 Another painting represents the miracle of the Brandeum. Tlie 
 Empress Constantia sent to Gregor}', desiring a portion of the relics 
 of St. Peter and St. Paul. Gregory replied that he dared not dis- 
 turb the holy remains, and sent her tlie Brandeum, or a part of a 
 
ILLUSTRATED IN ART. 135 
 
 consecrated cloth which had enfolded the remains of St. John the 
 Evangelist. The empress, disappointed, rejected this gift with scorn. 
 Then Gregory, wishing to show that it was not so much the relics 
 themselves as the faith of the believer which worked the miracles, 
 placed the cloth upon the altar, and after praying pierced it with a 
 knife, and blood flowed from it as from a living body. A legend 
 popular in the Middle Ages, but quite unauthorized by the Church, 
 and contrary to Catholic faith and the Scriptures, — " out of Hell 
 there is no salvation," — recounts the manner in which St. Gregory 
 released Trajan from torment. It is said that on one occasion, when 
 that emperor was leading his soldiers to battle, he was stopped by 
 a poor widow who threw herself before his horse and demanded 
 vengeance for the death of her son, who had been killed by the son 
 of Trajan. The emperor promised that on his return he would at- 
 tend to her request. " But, sire," replied the widow, " should you be 
 killed in battle, who then will do me justice*?" "My successor," 
 said Trajan. Then she replied, " What will it signify to you, great 
 emperor, that any other than yourself should do me justice"? Is it 
 not better that you should do this good action yourself than leave 
 another to do if?" Then the emperor alighted, and listened to her 
 story, and finally gave his own son to her, and bestowed upon her a 
 large dowry. Now, as Gregory was one day thinking of this story, 
 he became greatly troubled at the thought that so just a man as this 
 should be condemned as a heathen to eternal torments, and he 
 entered a church and prayed most earnestly that the soul of the 
 emperor might be released from suffering. While still at prayer, 
 he heard a voice saying, *' I have granted thy prayer, and I have 
 spared the soul of Trajan for thy sake ; but because thou hast sup- 
 plicated for one whom the justice of God had already condemned, 
 thou shalt choose one of two things : either thou shalt endure for 
 two days the fires of purgatory, or thou shalt be sick and infirm for 
 the rest of thy life." This is given as the explanation of the great 
 weakness and the many infirmities suffered by Gregory ; for he chose 
 the sickness in preference to the two days of purgatory. St. Greg- 
 ory's health was always frail, but the last two years he lived he was 
 not able to leave his couch. His bed and a scourge with which he 
 kept his choristers in order are still preserved in the church of the 
 Lateran. March 12, a. D. 604. 
 
136 LEGENDS AND STORIES 
 
 St. Gregory Nazianzen {Gr. "ky. Tprjyopio} &€ok6yo<: ; Lai. 
 Sanctus Grcgoriua Nazianzenus ; Itcd. San Gregorio Xazianzeno ; 
 Fr. St. Gr^goire de Naziance ; Ger. S. Gregor von Nazianz) was 
 born about 328. His father, St. Gregory, waa Bishop of Naziauzum. 
 St. Nonna was his mother, and St. Gorgonia and St. Cesarea his 
 sisters. While a boy, he had a dream which in a great measure 
 influenced all his course in life. He thought there came to him 
 two celestial virgins of dazzling beauty. They took him in their 
 arms and kissed him. He asked who they were, and whence they 
 came ; and one said, " I am called Chastity, and my sister here is 
 Temperance. We come to thee from Paradise, where we stand con- 
 tinually before the throne of Christ, and taste ineffable delights. 
 Come to us, my son, and dwell with us forever." When this was 
 said, they flew into heaven. He stretched out his arms to them and 
 awoke. This dream was to him like a direct command from God, 
 and he took vows of perpetual continence and temperance. He 
 studied in Athens, where St. Basil and Julian, who, though a Ca?sar, 
 is only known as the Apostate, were his fellow-students. He was 
 not baptized until almost thirty years old. He devoted himself to 
 religious studies, and to austerities which he declared were ever 
 most repugnant to him ; but their virtue was increased by this fact. 
 He was ordained priest by his father, became his coadjutor, and suc- 
 ceeded to his bishopric in 362. He was invited to preach against 
 the Arians at Constantinople. The disputes ran very high, and 
 were carried on by all classes, and even by the women, who argued 
 in public as well as at home. Gregory was small in stature, and 
 every way insignificant in his appearance. At first he was stoned 
 by the Arians and ApoUinarists when he attempted to speak ; but 
 his earnest eloquence overcame all obstacles, and though he at 
 length gave up the bishopric of Constantinople, to which Theodo- 
 sius had appointed him, intent thus to promote peace in the Church, 
 yet he had gained the respect of enemies and the confidence of 
 friends. Leaving Constantinople, he lived on a small estate of his 
 father's in great strictness and self-denial. St. Gregory Nazianzen is 
 the earliest Christian poet of whom we have any knowledge. In 
 his retirement he wrote hymns and lyrics which express all the strug- 
 gles and aspirations of his naturally intense and imaginative nature. 
 May 9, A. D. 390. 
 
ILLUSTRATED IN ART. 137 
 
 St. Gudula (called in Flemish Sinte-R-Goelen, and in Brabant 
 St. Goule or Ergoule) is tlie patroness of the city of Brussels. She 
 was daughter of Count Wittiger. Her mother was St. Amalaberga, 
 and St. Gertrude of Nivelle, her godmother. She was educated 
 by the latter. There are many miracles told of her, but that of her 
 lantern is the one best known and oftenest painted. It was her cus- 
 tom to go to the church of Morselle in the night, to pray. It was a 
 long distance, and she carried a lantern. Satan was very envious 
 of the influence she gained by her piety, and frequently put out her 
 light, hoping that she might be misled. Whenever this was done, 
 Gudula immediately relighted it by her prayers. January 8 ; about 
 A. D. 712. 
 
 St. Guthlac of Croyland. The legend relates that "at the 
 time of his birth a hand of ruddy splendor was seen extended from 
 heaven to a cross which stood at his mother's door." Although 
 this was thought to indicate future sanctity in the child, he grew up 
 wild and reckless, and at the age of sixteen organized a band of rob- 
 bers, and was their leader ; but " such was his innate goodness that 
 he always gave back a third part of the spoil to those whom he 
 robbed." He lived thus eight years, when lie saw the sinfulness of 
 his life, and the remainder of it was devoted to penance and repara- 
 tion. At the monastery of Bepton he learned to read, and studied 
 the lives of the hermits. He went at length to a wilderness, where 
 he encountered evil spirits as numerous as those which tormented 
 St. Anthony. St. Bartholomew was the chosen saint of Guthlac, 
 and he often came to his rescue and drove the demons into the sea. 
 The place of his retreat was a marsh. At first a little oratory was 
 built, and at length a splendid monastery was raised on piles, and 
 dedicated to St. Bartholomew. The marshes were drained, and la- 
 bor and cultivation changed the appearance of the place, and put to 
 flight the demoniac inhabitants of the former solitude. The ruins of 
 Croyland Abbey cover tw^enty acres. The country is again neglected, 
 and an unhealthy marsh. The remains of a beautiful statue said to 
 be St. Guthlac may still be seen. St. Pega, the sister of St. Guth- 
 lac, gave to the monastery the whip of St. Bartholomew. April 11, 
 A.D. 714. 
 
 St. Helena. It is admitted, by all authorities, that St. Helena 
 was born in England ; but the exact location of her birthplace is a 
 
138 LEGENDS AND STORIES 
 
 matter of dispute and doubt. She married Constantius Chlorus ("the 
 Pale "), and was the mother of Coustantine the Great. When her 
 son embraced Christianity, she was much distressed, and declared 
 that it would have been better to be a Jew than a Christian. Wlieu 
 she at length became a convert, her wonderful zeal and the great in- 
 fluence she had over the mind of her son conduced to the rapid 
 growth and strength of the Church. In 32G she made a journey 
 to Palestine ; and when she arrived at Jerusalem, she was inspired 
 with a strong desire to discover the cross upon which Christ had 
 suffered. The temple of Venus stood upon the spot supposed to be 
 the place of the crucifixion. She ordered this to be taken down, 
 and after digging very deep, three crosses were found. Tliere are 
 two accounts given of the manner in which the true cross was se- 
 lected. Some say the crosses were all applied to a sick person, — 
 the first two without effect, while the third caused an instantaneous 
 cure. Others say that they were carried to a dead person, and that at 
 the application of the third, life was restored. Constantino erected a 
 basilica upon the spot where the crosses were found, and it was con- 
 secrated September 13, a. d. 335. The following day was Sunday, 
 and the Holy Cross was elevated on high for the veneration of the 
 people. It is with the "Invention [Finding] of the True Cross," as it 
 is called, that St. Helena is most frequently considered ; but she did 
 many other things which either in themselves or in their effects still 
 speak of her active zeal for the Church. The Church of the Nativity 
 at Bethlehem was erected by her in 327, and is tlie oldest church 
 edifice in the world. August 18, a. d. 327. 
 
 Heliodorus. This narrative is found in the third chapter of 
 the second book of Maccabees.* It is frequently illustrated in art, 
 and is as follows. When Onias was high-priest at Jerusalem and 
 all was prosperous there, a certain Simon, governor of the temple, 
 became disaffected toward Onias on account of some trouble in tlio 
 city. So he went to Apollonius, the governor of Cocle-Syria, and 
 told him "that the treasury in Jerusalem was full of infinite sums 
 of money, so that the multitude of their riches whicli did not pertain 
 to the account of the sacrifices, was innumerable, and that it was 
 possible to bring all into the king's hand." When Apollonius told 
 
 1 The Catholic Church includes the Books of Maccabees among the inspired 
 writings. 
 
ILLUSTRATED IN ART. 139 
 
 this to the king, he sent his treasurer Heliodorus, with commands to 
 bring to him this mone3\ When Hehodorus came to Jerusalem, he 
 was courteously received by Onias; and when he told him what they 
 had heard, anJ demanded if it was true that so much money was 
 there, the high-priest told him that much money was indeed there, 
 but that it was laid up for the relief of widows and orphans. Some 
 of it belonged to Hircanus the son of Tobias, and it did not in truth 
 belong to the treasury, as the wicked Simon had said. Onias said 
 that the sum was four hundred talents of silver and about two hun- 
 dred talents of gold, and " that it was altogether impossible that 
 such wrong should be done unto them that had committed it to the 
 holiness of the place, and to the majesty and inviolable sanctity of 
 the temple, honored all over the world." But Heliodorus said that the 
 king had given him commands that in any wise it should be brought 
 into the treasury. So a day was set when he should receive the 
 treasure. Xow the whole city was in agony, and the priests pros- 
 trated themselves before the altars and entreated God that this 
 should not be allowed, and called unto Him that the law which he 
 had made should be kept, and the money preserved for those who had 
 committed it to their care. " Then whoso had looked the high-priest 
 in the face, it would have wounded his heart ; for his countenance and 
 the changing of his color declared the inward agony of his mind. For 
 the man was so compassed with fear and horror of the body, that it 
 was manifest to them that looked upon him what sorrow he had now 
 in his heart. Others ^an flocking out of their houses to the general 
 supplication, because the place was like to come into contempt. And 
 the women girt with sackcloth under their breasts, abounded in the 
 streets, and the virgins that were kept in, ran, some to the gates, 
 and some to the walls, and others looked out of the windows. 
 And all holding their hands toward heaven made supplication. 
 Then it would have pitied a man to see the falling down of the 
 multitude of all sorts, and the fear of the high-priest being in such 
 an agony. But in spite of all, Heliodorus went to the temple to 
 execute his intentions. Now, as he was there present himself with 
 his guards about the treasury, the Lord of spirits and the Prince of 
 all power caused a great apparition, so that all that presumed to 
 come in with him were astonished at the power of God, and fainted 
 and were sore afraid. For there appeared unto them an horse with 
 
140 LEGEyDS AND STORIES 
 
 a terrible rider upon him, and adorned with a very fair covering, 
 and lie ran tiercely and smote at Ileliodorus with his fore feet, and 
 it seemed that he that sat upon the horse had complete harness 
 of gold. Moreover, two other young men appeared before him, nota- 
 ble in strength, excellent in beauty, and comely in apparel, who 
 stood by him on either side, and scourged him continually, and gave 
 him many sore stripes. And Heliodorus fell suddenly unto the 
 ground, and was compassed with great darkness; but they that 
 were with him took him up and put him into a litter. Thus him, 
 that lately came with a great train and with all his guard into the 
 said treasury, they carried out, being unable to help himself with 
 his weapons ; and manifestly they acknowledged the power of God. 
 For he by the hand of God was cast down, and lay speechless with- 
 out all hope of life. But they praised the Lord that had miracu- 
 lously honored his own place ; for the temple, which a little afore 
 •was full of fear and trouble, when the almighty Lord appeared was 
 filled with joy and gladness. Then straightway certain of Heliodo- 
 rus' friends prayed Onias, that he would call upon the Most High 
 to grant him his life, who lay ready to give up the ghost. So the 
 high priest, suspecting lest the king should misconceive that some 
 treachery had been done to Heliodorus by the Jews, offered a sacri- 
 fice for the health of the man. Now, as the high-priest was making 
 an atonement, the same young men in the same clothing appeared 
 and stood beside Heliodorus, saying, 'Give Onias, the high-priest, 
 great thanks, insomuch that for his sake the Lord hatli granted 
 thee life. And seeing tli;\t thou hast been scourged from heaven, 
 declare unto all men the mighty power of God.' And when they 
 had spoken these words, they appeared no more. So Heliodorus, 
 after he had offered sacrifice unto the Lord, and made great vows 
 unto him that had saved his life, and saluted Onias, returned with 
 his host to the king. Then testified he to all men the works of the 
 great God, which he had seen with his eyes. And when tlio king 
 asked Heliodorus who might be a fit man to be sent yet once 
 again to Jerusalem, ho said : * If thou hast any enemy or traitor, 
 send him thitlicr, and thou shalt receive him well scourged, if he es- 
 cape with his life ; for in tiiat place no doubt there is an especial 
 power of God. For He that dwelleth in heaven hath his eye on 
 that place and defendeth it, and he beateth and destroyeth them 
 
ILLUSTRATED IN ART. 141 
 
 that come to hurt it.' And the things concerning Heliodorus and 
 the keeping of the treasury fell out on this sort." 
 
 St. Henry of Bavaria was born in 972. Ho married Cune- 
 gunda, daughter of tSiegfried, Count of Luxembourg. Both are 
 saints, and both obtained that glory by their perfect and entire de- 
 votion to the Church, This was so marked a feature of Henry's 
 character and reign that it caused a revolt among the princes of 
 his empire, as they thought he had no right to lavish so much 
 treasure in the service of religion. Henry was no less a soldier 
 than a Christian. After defeating the seditious nobles, he restored 
 to them their possessions and treated them as if nothing had oc- 
 curred. When he went to war to subject and convert Poland and 
 Sclavonia, he put himself and his army under the protection of SS. 
 Laurence, George, and Adrian. He girded on the sword of the last- 
 named, which had long been preserved in Walbeck Church. The 
 legend relates that the three saints were visible, fighting by the side 
 of Henry, and that through their aid he conquered. The church of 
 Merseberg was built to commemorate this victory. He also fought 
 in Italy, and drove the Saracens from Apulia. Henry had an especial 
 veneration for the Virgin ; and when on his expeditions, upon entering 
 a place, always repaired first to some church or shrine dedicated to 
 her. On one occasion, at Verdun, he was seized with such a dis- 
 gust and weariness of his imperial life and duties that he desired 
 to become a monk. The prior told the emperor that his first 
 duty would be obedience. When Henry declared himself ready 
 to obey, the prior commanded him to retain his office and dis- 
 charge its duties. Henry and Cunegunda together founded and 
 richly endowed the cathedral and convent of Bamberg in Fran- 
 conia, as well as many other religious edifices in Germany, and 
 also in Italy. After they had been united several years, during 
 which time, by mutual consent, they lived in the strictest continence, 
 Cunegunda was suspected of unfaithfulness to her husband. Henry 
 believed in the purity of his wife, and she would have looked upon 
 these reports as trials sent from heaven to test her patience, but she 
 felt that her position demanded her justification, and she asked to be 
 allowed the trial by ordeal. She walked over burning ploughshares 
 uninjured. Henry tried to make amends to her by showing her the 
 greatest respect and tenderness, but she preferred to retire to the 
 
142 LEGENDS AND STORIES 
 
 cloister; to wliich he consented. Henry died in 1024, and was buried 
 in the cathedral of liauiberg. His wife then took the Benedictine 
 habit, and led a life of incessant prayer and labor, working with her 
 hands for the poor and sick. She died in 1040, and was interred 
 by the side of Henry. Festival of Henry, July 14. Cunegunda, 
 March 3. For St. Henry, see also St. Laurence. 
 
 St. Herman-Joseph was a native of Cologne. His mother was 
 very poor, but brought up her son piously. It was his custom every 
 day, when on his way to school, to go to the church of St. Mary, and 
 repeat his prayers before the image of Our Lady. One day, when an 
 apple was all he had for his dinner, he offered it humbly to the Vir- 
 gin ; and the legend says that this so pleased " Our Blessed Lady, 
 that she put forth her hand and took the apple and gave it to our 
 Lord Jesus, who sat upon her knee ; and both smiled upon Herman." 
 AVhen still young, Herman took the habit of the Premonstratensians. 
 He had many beautiful visions, in one of which tlie Virgin descended 
 from heaven, and putting a ring on his finger called him her espoused. 
 From this vision he acquired the additional name of Joseph. April 7, 
 A. D. 1236. 
 
 St. Hermengildus was the son of King Leovigild, and during 
 the contest between the Catholics and Arians he was put to death 
 by his father for relinquishing the Arian faith. He is one of the most 
 famous Spanish martyrs. The chef-cVoeuvre of Herrera is the apothe- 
 osis of this saint. He is carried into glory, while St. Isidore and St. 
 Leander stand on each side, and the young son of Hermengildus 
 gazes upwards as his father is borne to heaven. The saint holds a 
 cross, and wears a cuirass of blue steel and a scarlet mantle. April 
 13, A. D. .^jSG. 
 
 St. Hilarion. See St. Donato of Arezzo. 
 
 St. Hilary {Itnl. Sant' Ilario ; Fr. St. Ililaire) was Bishop of 
 Poitiers. Although French, he is greatly reverenced in Italy, and 
 is one of the patrons of Parma, where it is said a part of his relics 
 repose. January 14, a. d. 303. 
 
 St. Hilda of Whitby was the great-granddaughter of King 
 Edwin. She was abbess of Whitby, and celebrated for her piety and 
 learning, and the excellent training which she gave all under lier 
 charge. Si.\ bishops were elected out of the monastery of men, at 
 Streaneshaleli, which was under her jurisdiction. She attended a 
 
ILLUSTRATED IN ART. 143 
 
 council held at her monastery. Her wisdom was so great that kings 
 and princes sought her guidance. She was venerated by the people, 
 and many wonderful miracles are attributed to her. Fossils having 
 the shape of coiled serpents have been found which were beheved to 
 have been venomous reptiles changed by the prayers of St. Hilda. 
 Bede thus tells of lier death : " xA.nd in the year of the incarnation of 
 Our Lord, 680, on the 17th of November, the abbess Hilda, having 
 suffered under an infirmity for seven years, and performed many 
 heavenly works on earth, died, and was carried into Paradise by the 
 angels, as was beheld in a vision by one of her own nuns, then at a 
 distance, on the same night: the name of this nun was then Bega; 
 but she afterwards became famous under the name of St. Bees." 
 November 18, a. d. 680. 
 
 St. Hippolytus {Ital Sant' Ippolito ; Fr. St. Hyppolyte ; Gr. 
 "Ay. 'l7r7roAi;ro<> : signification, "one who is destroyed by horses," of 
 which animal this saint is the patron). There is great obscurity in 
 the legends of Hippolytus. He was a Roman soldier, and was ap- 
 pointed a guard over St. Laurence. He became a Christian from the 
 influence of his prisoner, and his entire family were also converted. 
 After the fearful martyrdom of St. Laurence, Hippolytus took the 
 body and buried it. On account of this he was accused of being a 
 Christian, which he denied not, but declared himself ready to meet 
 any death rather than deny his Saviour. He saw nineteen of his 
 family suffer death, among whom was his aged nurse, Concordia, who 
 was so bold in declaring her faith that she was scourged to death, 
 while the others were beheaded. Hippolytus was tied to the tails 
 of wild horses, and thus torn to pieces. The Brescians claim that his 
 relics repose in the convent of Santa Giulia. The legends also say 
 that in the eighth century his remains were carried from Rome to 
 the cliurch of St. Denis, and on this account he is a popular saint 
 in France. August 13, a. d. 258. 
 
 Holofernes. See Judith. 
 
 St. Hubert of Liege was a very gay nobleman. He was of 
 Aquitaine, and lived at the court of Pepin d'Heristal. He partici- 
 pated in all the pleasures of the court, but was especially fond of the 
 chase, and even hunted on the days appointed by the Church for 
 fasting and prayer. As he hunted in the forest of Ardennes one 
 day in Holy "Week, there came to him a milk-white stag, with a 
 
144 LEGENDS AXD STORIES 
 
 crucifix between his horns. Hubert was overcome with awe and 
 surprise. lie became sensible of the wickedness of his Hfe, and hved 
 a hernut in the very forest where he had so often sought his amuse- 
 ment. Tiiere were bands of robbers, and large numbers of idolaters in 
 and around the forest of Ardennes; and to them St. Hubert preached 
 Christianity, and also introduced social reforms and civilization 
 among them. At length he studied with St. Lambert, and liccamc 
 a priest. He was afterwards bishop of Liege. He requested that he 
 might be buried in the church of St. Peter at Liege. Thirteen years 
 after his death his remains were found to be perfect, and his robes 
 unstained. The Benedictines of Ardennes desired to have his body, 
 and it was removed to their abbey church about a century after his 
 death. St. Hubert is patron of the chase and of dogs, and chapels 
 are erected to him in the forests where the devout huntsman may 
 pray. Bread blessed at his shrine is believed to cure hydrophobia. 
 November 3, a. d. 727. 
 
 St. Hugh of Grenoble. This saint was Bishop of Grenoble at 
 the time when St. Bruno founded the first Chartreuse. Hugh often 
 retired to the monastery, and devoted himself to the life of the most 
 humble and penitent brother. One of the miracles related as being 
 performed by him is the changing of fowls into tortoises, when his 
 Carthusian brethren could eat no flesh and could obtain no fish. It 
 is said that Satan tempted Hugli forty years, by whispering continu- 
 ally in his ear doubts of God's Providence, on account of his permit- 
 ting sin in the world. The saint fasted and did penance continually 
 on account of this temptation, and it never obtained dominion over 
 him sufficiently to weaken his faith in God. April 1, a. d. 1132. 
 
 St. Hugh, Bishop of Lincoln, was also a Carthusian, IJe 
 was sent to Kngland in 112(5, and made Bishop of Lincoln. The 
 cathedral, which had been destroyed by an earthqiuike, was rebuilt by 
 St. Plugh. It is a fine specimen of the best Gothic architecture. Of 
 all the munificent gifts of its founder, the only one remaining is the 
 glass in one window, which is painted with scenes from his life. His 
 pr()i)er attribute is a swan, typical of solitude, which was his delight. 
 Xovombor 17, A. n. USD. 
 
 St. Hugh, Martyr. Tiio legend connected with this martyr 
 relates that this child, who is represented as about three years old, 
 was stolen by the Jews and crucified by them in ridicule of the 
 
ILLUSTRATED IN ART. 145" 
 
 Saviour of the Christians, and in revenge for the cruelties which the 
 Jews suffered in Christian countries. There are three other saints 
 who have been canonized on account of having suffered the same 
 martyrdom : St. WiUiam of Norwich, a. d. 1137 ; St. Richard of Pon- 
 toise, A. D. 1182; and St. Simon of Trent, a. d. 1472. The date of 
 St. Hugh's death is in 1255, August 27. 
 
 St. Hyacinth belonged to the family of the Aldrovanski, one of 
 the most noble in Silesia. .He was educated in Bologna, and was 
 distinguished not only for his intellectual superiority, but for his 
 piety, and his prudence and judgment in everything he attempted to 
 do. Soon after the completion of his studies, with his cousin Ceslas, 
 he accompanied his uncle Ivo, who was Bishop of Cracow, to Rome. 
 There they listened to the preaching of St. Dominick, which so moved 
 the heart of Ivo that he besought the saint to send one of his order 
 on a mission to his far-off and half-heathen country. But Dominick 
 had no disciple to send, as all were engaged elsewhere. Then the 
 young Hyacinth declared his intention to become a monk, and to 
 preach to his ignorant and barbarous countrymen. Ceslas joined 
 him, and they took the vows and the habit of the Dominicans in 
 the church of St. Sabina at Rome. For forty years Hyacinth jour- 
 neyed and preached in all the northern countries. It is said that 
 his travels extended from Scotland to the Chinese boundaries. He 
 founded various monasteries; and it is related of him that, his con- 
 vent in Kiov in Russia being sacked, he escaped, bearing the Pyx 
 and the ifnage of the Virgin, which he had taken from the altar. 
 He reached the banks of the Dniester, pursued by the Tartars. The 
 river was much swollen ; but being determined to preserve the pre- 
 cious objects from desecration by the pagans, he prayed to Heaven, 
 and plunged into the river. The waters sustained him, and he walked 
 over as on dry land. He died at his monastery in Cracow, to which 
 he returned woni out by his labors and exposures. Anne of Austria, 
 after her marriage, requested the King of Poland to send her some 
 relics of St. Hyacinth. This he did, and they were placed in the 
 Dominican Convent at Paris. From this time the saint became an 
 object of veneration in France, where many pictures of him are seen. 
 September 11, a. d. 1257.^ 
 
 1 St. Hyacinth, with his brother, St. Protus, is mentioned in the Liberian 
 Calendar as having suffered martyrdom under Diocletian, A. d. 304. 
 
 10 
 
146 LEGENDS AND STORIES 
 
 St. Ignatius of Antioch {Lat. S. Ignatius ; Ital. Sant* Igiiazio ; 
 Fr. 6t. i^uacu ; (Jtr. iJcr licilige Igiuiz, His Greek title is 0€o<f>6po^, 
 " iuspired "). Tradition says that this Ignatius is tiie same whom 
 Jesus presented, wJicii a child, to his disciples, with the words, "Who- 
 soever shall receive one of such chddren in my name, receiveth me." 
 He was a disci])le of St. John the Evangelist, and the dear friend of 
 Polycarp. It is also said that on account of his perfect purity of 
 thought and life, he was permitted to hear the music of the angels, 
 and that from the angelic choirs he Icjirned the singing of God's 
 praises in responses, which he introduced into his church after he 
 was Bishop of Antioch. The Emperor Trajan, after one of his vic- 
 tories, commanded sacrifices to the gods in every province of his 
 empire. The Christians refused to obey. Trajan came to Antioch, 
 and sending for Ignatius charged him with the perversion of the 
 hearts of his people, and promised him great favors if he would sacri- 
 fice in a pagan temple. But Ignatius scornfully refused, and said he 
 would worshi[) only the tr\ie and living God. Then Trajan asked 
 how he could call Him living who had died upon a cross. But Igna- 
 tius spurned the idea of any God but the Lord, and Trajan com- 
 manded him to be imprisoned, and reserved for the amphitheatre at 
 Rome. Ignatius rejoiced in his sentence, and set out on his journey 
 with great courage. At Smyrna he saw Polycarp and other Christians, 
 whom he encouraged to labor for the Church, and if need be to die 
 for it. Arrived at Rome, on a feast day he was set in the midst 
 of the amphitheatre. He addressed the people thus : " Men and 
 Romans, know ye that it is not for any crime that I am placed here, 
 but for the glory of that God whom I worship. I am as the wheat 
 of his field, and must be ground by the teeth of the lions, that I may 
 become bread worthy of being served up to him." According to one 
 tradition lie fell dead before the lions reached him, and his body was 
 not touched by them. Another says that they tore him and devoured 
 him, leaving only a few bones. Whatever remained of him was car- 
 ried by his friends to Antioch ; and it is said his relics were brought 
 ngain to Rome, an<l placed in the church of St. Clement in 540, or 
 near that time. FeViruary 1, a. d. 107. 
 
 St. Ignatius Loyola, who was the founder of the Order of the 
 Jesuits, was in his youth a page in the court of Ferdinand the 
 Catholic ; and later, a brave and gay soldier. His family was one of 
 
ILLUSTRATED IN ART. 147 
 
 the most noble, and Ignatius was filled with pride of race, and was 
 vain of his handsome person. At Pampeluna, when thirty years old, 
 he was wounded in both legs ; and the most torturing operations 
 which he endured in order to prevent lameness were in vain. While 
 confined by these sufferings, he read the Life of Christ and other 
 books, which resulted in his resolving to devote himself to the service 
 of the Blessed Mother of God, and that of her Son, whose soldier he 
 would be. As soon as possible he laid his sword and lance upon the 
 altar of Our Lady of Montserrat, and went to Manresa. Here he 
 was subject to great temptations, and Satan so tormented him with 
 doubts as to make him almost a maniac ; but at length by celestial 
 visions he was restored to hope and confirmed in faith. He then 
 attempted to go to Jerusalem, but was prevented, and obliged to 
 remain in Spain. Xot being allowed to teach on account of his 
 ignorance of theology, he submitted to a tedious course of study. 
 After a time he went to Paris, where he made the acquaintance of 
 five men who sympathized with his views, and who, with a few others, 
 formed themselves into a community under his direction. In addi- 
 tion to the usual monastic vows of poverty, chastity, and obedience, 
 they promised unreserved obedience to the pope, and to go to any 
 part of the globe whither he should send them. There were three 
 especial duties belonging to this order, which was called the " Com- 
 pany of Jesus : " first, preaching ; second, the guidance of souls in 
 confession ; and third, the teaching of the young. It was three years 
 before Ignatius obtained the confirmation of the order of which he 
 was the first General. He had many visions ; he suffered great 
 temptations, and performed severe penances. Numerous miracles 
 have been wrought through his intercession. On his way to Eome, 
 it is said the Saviour appeared to him, bearing his cross and saving, 
 " Ego vobis Eomse propitius ero," and again an angel held before 
 him a tablet thus inscribed, " In hoc vocabitur tibi nomen." July 
 31, A. D. 1556. 
 
 St. Ildefonso or Alfonso {Ger. Der Heilige Ildephons). This 
 saint was one of the first Benedictines in Spain. He devoted himself 
 to the service of the Blessed Virgin, and wrote a book to prove her 
 perpetual virginity. He had two remarkable visions. In one St. 
 Leocadia, to whom he had vowed particular devotion, rose out of her 
 tomb to assure him of the favor of the Virgin, and of the approval of 
 
148 LEGENDS AND STORIES 
 
 his treatise in her praise. The saint wore a Spanish mantilla, and 
 Iklefouso cut oft' a corner of it, which was preserved in her chapel at 
 Toledo. Again, as he entered his church at midnight, at the head 
 of a procession, he saw a great light about the high altar. All were 
 alarmed save himself. Approaching, he beheld the Virgin seated on 
 his ivory throne, surrounded by angels, and chanting a service. He 
 J?owed before her, and she said, " Come hither, most faithful servant 
 of God, and receive this robe, which I have brought thee from the 
 treasury of my Son." Then she threw over him, as he knelt, a 
 cassock of heavenly texture, and the angels adjusted it. From that 
 time he never occupied the throne or wore the gai-ment. Archbishop 
 Sisiberto died on account of his presumption in endeavoring to wear 
 the robe and sit on the throne. Ildefonso was the archbishop, and is 
 the patron saint of Toledo. January 23, a. d. 667. 
 
 Innocents, The Massacre of (Ital. Gli Innocent! Fanciulli 
 Martiri, I >S;uiti Bambini Martiri ; Fr. Les Innocents; Ger. Die Un- 
 schiildigen Kindlein). These murdered infants are regarded with 
 • especial honor by the Church, as being the first Christian martyrs ; 
 and in a sense they are so. While we connect willingness to suffer 
 for Christ with martyrdom, still it is true that unconsciously these 
 children suffered for him, since it was on account of his birth that 
 they were destroyed. They are represented with martjTs' palms. 
 Sometimes they sustain the cross and the instruments of torture ; 
 again they surround the Madonna and Child, or are received into 
 heaven by the Infant Saviour. 
 
 St. Isabella of France, who founded the convent at Long- 
 champs, was sister to the saintly King Louis. She was educated 
 with her brother by their mother, Blanche of Castile. She dedicated 
 her convent to the "Humility of the Blessed Virgin," and gave to it 
 all her dowry. As long as the convent existed, the festival of this 
 saint was celebrated with great splendor. February 22, A. D. 1270. 
 
 St. Isidore the Ploughman (Ital. Sant' Isidoro Agricola ; *^;>. 
 San Isidro el Labrador). Tlie Spanish legend tells us that this saint 
 could not read or write. His father was a poor laborer, and he him- 
 self was the servant of a farmer, named Juan de Vargas. Isidore 
 spent much time in prayer, and his master went one day to the field 
 determined to forbid what he considered a waste of time. As he 
 came near he saw two angels guiding the plough, while the saint 
 
ILLUSTRATED IN ART. 149 
 
 knelt at his devotions near by. One day when his master thirsted, 
 Isidore struck a rook with his goad, and pure water flowed out. He 
 restored a child to life by his prayers, and performed various other 
 miracles. May 10, a. d. 1170. 
 
 St. Isidore, Bishop of Seville, is styled the " Egregius Doctor 
 Hispanise." His brother Leander, who preceded him in his bishopric, 
 is called the " Apostle of the Goths," and they are both distinguished 
 for their opposition to the Arian heresy. In Spanish pictures they 
 are represented with Ferdinand of Castile and St. Hermengildus. 
 In the church of St. Isidore, at Seville, is a magnificent picture (El 
 Transito de San Isidore), which represents him dying on the steps of 
 the altar, having given all his property to the poor. Both these 
 brothers are patron saints of Seville. April 4, a. d. 606. 
 
 St. Ives of Bretagne {Ital. Sant' Ivo ; on account of his pro- 
 fession, he is styled ''Saint Yves-Helori, Avocat des Pauvres"). He 
 belonged to a noble family, and from his mother, Aza du Plessis who 
 conducted his early education, he derived his remarkable piety. As 
 a boy he had an ambition to be a saint. He was but fourteen when 
 he went to Paris, and here and afterwards at Orleans he devoted him- 
 self to legal studies. It has been said that lawyers have chosen him 
 as their patron rather than pattern, as he was distinguished for 
 his love of justice and its vindication under all circumstances. All 
 through his years of study he gave many hours to religious duties, 
 and especially to the labors of charity. He also at this time made 
 a vow of celibacy. After returning home he studied theology. At 
 the age of thirty he was made judge advocate. He always at- 
 tempted to reconcile contending parties without resorting to law, and 
 was always ready to plead for the poor without recompense. At 
 length he entered the priesthood. Before assuming his priestly gar- 
 ments he gave those he had worn to the poor, and went out from 
 the hospital where he had distributed them with bare head and feet. 
 When a priest, he continued to be the Advocate of the Poor, and his 
 double duties wore on his health. He died at the age of fifty. He 
 is the patron of lawyers in all Europe. May 19, a. d. 1303. 
 
 St. James the Great {Lat. S. Jacobus Major ; Ital. San Gia- 
 como, or Jacopo, Maggiore ; Fr. St. Jacques Majeur ; Sp. San Jago, 
 or Santiago, El Tutelar). St. James, called the Major, the Great, 
 or the Elder, is presented to us in two very different characters 
 
150 LEGENDS AND STORIES 
 
 each being important and full of interest. First, in the Gospels 
 as the brother of the Evangelist, and a near kinsman and favorite 
 disciple of our Lord. He was much with Jesus, and present at many 
 of the most important events in his life, such as his transfiguration 
 and the agony in the Garden. Still, after the Saviour's ascension, 
 nothing is told of him save that he was slain by Herod. But in his 
 second character, as patron saint of Spain, we can make no com- 
 plaint of the meagreness of the writings concerning him. The 
 legends of him and his works would till a volume ; and he is said to 
 have appeared after death at the head of the Spanish armies on 
 thirty-eight different occasions. The Spanish legend, while it makes 
 Santiago the son of Zebedee and a native of Galilee, does not repre- 
 sent him as a poor fisherman who followed that vocation for a live- 
 lihood, but as a nobleman's son who accompanied his father and 
 brother in a boat, attended by servants, merely for pastime and sport. 
 But so heavenly-minded was this young nobleman, that he was 
 greatly attracted to Jesus, and chose to follow him in all his labors, 
 witnessing his wonderful miracles and imbibing his spirit and teach- 
 ing. After the ascension of Christ, James preached first in Judaea, 
 and then, travelling as a missionary to bear the news of the Gospel 
 to all the earth, came at last to Spain. Here he made few converts 
 on account of the dreadful ignorance and idolatry of the people. 
 At length, as he was standing one day on the banks of the Ebro, 
 the Virgin appeared to him, and commanded him to build there a 
 church under her patronage, assuring him that in the future this 
 pagan land should devoutly worship her divine Son and honor her- 
 self. He obeyed ; and having estal)lished the fixith in Spain, he 
 returned to Judaea, where he preached until his death many years 
 after. The Jews were very bitter in their persecutions of James ; 
 and one Hermogenes, a sorcerer, especially opposed him. He sent 
 one of his pupils, Philetus, to oppose him in argument. James sig- 
 nally defeated the Jew, and moreover converted him to the Christian 
 Faith. This greatly enraged Hermogenes, who in revenge bound 
 Philetus by his spells, and then told him to let his new teacher 
 deliver him. IMiiletus sent his servant to James, who, when he 
 heard his story, sent his cloak to his new disciple ; and as soon as 
 Pliiletus touched it ho freed himself and went to James with haste. 
 Hermo<;cnes then sent a band uf demons with orders to bind both 
 
ILLUSTRATED IN ART. 151 
 
 James and Philetus and bring them to him ; but on the way they 
 met a company of angels, who punished them severely. St, James 
 then ordered the demons to bring Hermogenes bound to him. They 
 obeyed, and besought him, as they laid the sorcerer at his feet, that 
 he would be revenged for them and himself on a common enemy. 
 But James assured them that his Master had taught him to do good 
 for evil, and so released the prisoner. Hermogenes cast all his books 
 into the sea, and entreated James to protect him from the demons 
 who had been his slaves. The Apostle gave him his own staff ; and 
 from that time the persecutor became the earnest and faithful dis- 
 ciple, and preached the Faith with great fruit. At length the Jews 
 were determined to destroy him, and sent to drag him before Herod 
 Agrippa. His gentleness, and the miracles which he did on the way, 
 so touched the soul of one of his tormentors that he begged to die 
 with him. James gave him a kiss, saying " Pax vobis ; " and from 
 this arose the " kiss of peace," which has been used as a benediction 
 in the Church from that time. 
 
 The saint and his last convert were then beheaded. The legend 
 of the dead body of James is far more wonderful than any of his life. 
 His disciples took his body, but, not daring to bury it, put it on a 
 ship at Joppa. Many accounts are given of this miraculous vessel. 
 Some say it was of marble, but all agree that angels conducted it to 
 Spain. In seven days they sailed through the Pillars of Hercules 
 and landed at Iria Flavia, or Padron. They bore the body on shore 
 and laid it on a large stone, which became like wax and received the 
 body into itself. This was a sign that the saint desired to remain 
 there. But the country w^as ruled by a very wicked queen, who 
 commanded that they should place the stone on a car and attach 
 wild bulls to it, thinking that they would dash it in pieces. But tlie 
 bulls gently drew the car into the court of Lupa's palace. Tlien she 
 was converted, and built a magnificent church to receive the body ot 
 James. Afterwards the knowledge of his burial-place was lost until 
 the year 800, when it was revealed to a priest. The remains were 
 removed to Compostella, which became one of the most fomous ot 
 shrines, on account of the miracles wrought there. The Order of St. 
 Jago was instituted by Don Alphonso for its protection, and was one 
 of the most honorable and wealthy in all Spain. The fame of the 
 shrine of Compostella spread over Europe, and in some years it was 
 
152 LEGENDS AND STORIES 
 
 visited by a hundred tlioiisand pilgrims. One of the most curious 
 of the legends of this saint, and one frequently treated in art, is con- 
 nected with three of these pious pilgrims. A German with his wife 
 and sou made a pilgrimage to the shrine of St. James, and lodged 
 at Torlosa on the way. The son was a handsome youth, and the 
 daughter of the Torlosa innkeeper conceived a wicked passion for 
 him. He, being a virtuous young man, and moreover on a pious 
 pilgrimage, repulsed her advances. She determined to revenge this 
 slight to her charms, and hid her father's silver drinking-cup in liis 
 wallet. As soon as it was missed, she directed suspicion to the 
 young pilgrim. He was followed, and the cup found in his sack. 
 He was then taken to the judge, who sentenced him to be hung; and 
 all that the family had was confiscated. The afflicted parents con- 
 tinued on their pilgrimage, and sought consolation at the altar of 
 Santiago. On their return they stopped at the gibbet where their 
 son had hung for thirty-six days. And the son spoke to them and 
 said, " ray mother ! my father ! do not lament for me ; I have 
 never been in better cheer. The blessed apostle James is at my side, 
 sustaining me, and filling me with celestial comfort and jo}'." The 
 parents, being amazed, hastened to the judge. He was seated at the 
 table. The mother rushed in, and exclaimed, " Our son lives ! " The 
 judge mocked them, and said, "What sayest thou, good woman 1 
 Thou art beside thyself! If thy son lives, so do those fowls in my 
 dish." He had hardly spoken when the two fowls, which were a 
 cock and a hen, rose up feathered in the dish, and the cock began to 
 crow. The judge called the priests and lawyers, and they went to the 
 place of execution, and delivered the young man to his parents. The 
 cock and hen thus miraculously resuscitated were placed nnder the 
 protection of religious, and their posterity preserved for a long time. 
 The most notable occasion upon which St. James appeared to lead 
 the soldiers of Spain was in the year 939, when King Ramirez deter- 
 mined not to submit longer to the tribute of one hundred virgins, 
 which was annually paid to the Moors. He defied Abdolraman to a 
 battle which took place on the plain of Alveida, or Clavijo. After 
 a furious contest the Christians were driven back. That night St. 
 James appeared to Kamirez, and promised to bo with him the follow- 
 ing day, and give him the victory. The king related this to his 
 ofhcers, and also to his soldiers when they were ready for the lieKl. 
 
ILLUSTRATED IN ART. 153 
 
 He recommended them to trust to the heavenly aid which had been 
 promised. The whole army caught the spirit of their king, and 
 rushed to battle. Immediately St. James appeared at their head on 
 a milk-white charger, waving a white standard. He led them to 
 victory, and sixty thousand Moors were left dead on the field. From 
 that day " Santiago ! " has been the Spanish war-cry. In early 
 works of art St. James is usually, if not always, represented with the 
 other Apostles, and may be known by his pl,ace, which is the third. 
 But later he has been portrayed in all the different scenes of his life, 
 and very frequently as a pilgrim of Compostella. In this character 
 he bears the pilgrim's staff and wallet, the cloak and shell, while his 
 hat is often on his shoulder. The most effective representation of 
 this that I have seen is the statue by Thorwaldsen in the Church 
 of Our Lady at Copenhagen. July 25, a. d. 44. 
 
 St. James Minor {Fr. St. Jaques Mineur ; Ital. San Jacopo or 
 Giacomo Minore ; Lat. S. Jacobus Frater Domini ; Gr. ^khck.(^66eo<ij 
 "brother of the Lord"). This saint has another most honorable 
 title of " The Just." He was the son of Cleophas and Mary, the 
 sister of the Virgin Mary ; in reality cousin-german to the Saviour, 
 but often styled "the Lord's brother." The epistle which he wrote 
 beautifully speaks the piety and love for which he was venerated. 
 He is distinguished as the first Christian Bishop of Jerusalem. The 
 Jews threw him down from one of the terraces of the Temple ; and 
 as he fell his brains were beaten out with a fuller's club, which 
 instrument of his death is his proper attribute in works of art. 
 When the Apostles are all represented, St. James the Less is the 
 ninth in order. The legends relate that James bore a striking resem- 
 blance to Jesus, so much so that they were at times mistaken for 
 each other, and that it was this circumstance which made necessary 
 the kiss of Judas. James made a vow that he would not eat bread 
 from the time that he partook of the Last Supper until he should 
 see Jesus raised from the dead. Soon after his resurrection the 
 Saviour went to show himself to James, and asked for a table and 
 bread. He blessed the bread, and gave it to James, saying, "My 
 brother, eat thy bread ; for the Son of man is risen from among 
 them that sleep." May 1. 
 
 St. Januarius {Ital. San Gennaro ; Fr. St. Janvier). This saint, 
 who was Bishop of Benevento, came in the tenth persecution to 
 
154 LEGEXDS AND STORIES 
 
 Naples with six of his disciples, to comfort and cheer the Christians. 
 The}' were seized and thrown to the beasts of the amphitheatre, but 
 these would not harm them. Jauuarius was then thrown into a fiery 
 furnace, wliich hurt him not; and at last he was beheaded. He is 
 represented as a bisiiop with the palm, and usually with Mt. Vesuvius 
 in the distance ; for he is the patron saint of Naples, and its pro- 
 tector from the fearful eruptions of the volcano. The miracle of the 
 blood of Januarius is too well known to need description here. Sep- 
 tenil)er 1 9, a. d. 305. 
 
 St. Jerome {Lat. S. Hieronymus; Ital. San Geronimo or Giro- 
 lamo ; Fr. St. Jerome, Hiurome, or Geroisme ; Ger. Der Ileilige 
 Hieronimus). St. Jerome has universal importance and consideration 
 on account of " The Vulgate," his translation of the New Testament 
 into Latin, and also that which his wonderful piety and learning 
 must inevitably command ; but in the Catholic Church he is ad- 
 ditionally venerated for his advocacy of the Virginal Life for men 
 and women. ^ He was the son of Eusebius, a rich Dalmatian of 
 Stridonium, and was born about 342. Being a scholar of more than 
 usual promise, he was sent to Rome to complete his studies. There 
 for a time he led a life of pleasure ; but at length he became distin- 
 guished as a lawyer, and especially so on account of his eloquence in 
 pleading his cause. At about thirty years of age he was baptized, 
 and at the same time took a vow of celibacy. After having journeyed 
 into Gaul, he went in 373 to the East, to gratify an insatiable desire 
 to live among the scenes where Christ had dwelt. He became so 
 enamoured of the hermit life, which was then so common in the 
 Orient, that he retired to a desert in Chalcis, where he passed four 
 years in study and seclusion. But this time was not without its 
 recollections of another life, and longings for both the sins and pleas- 
 ures of the past. He says : " Oh, how often in tlic desert, in that vast 
 solitude which, parched by the sultry sun, ailords a dwelling to the 
 monks, did I fancy myself in the midst of the luxuries of Home ! I 
 sat alone, for I was full of bitterness." But one thing which catised 
 him severe trials was his love of learning and his appreciation of all 
 that was elegant and beautiful in the ancient classics. This gave him 
 a disgust fur the crudcness of the Christian writers, and it was a fciir- 
 
 1 St. Benedict, however, ia regarded as the father of Monasticism \\\ the West. 
 
ILLUSTRATED IN ART. 155 
 
 fill struggle for him to master the Hebrew. All this appeared to him 
 as great imperfection. He says that he fasted before he read Cicero, 
 and he describes a vision which these mental struggles undoubt- 
 edly caused. He thought he heard the last trumpet sounded, and 
 that he was commanded to appear before God for judgment. ''Who 
 art thou I " was the first question. Jerome replied, " A Christian." 
 Tiien came a fearful reply : " 'T is false ! thou art no Christian ; 
 thou art a Ciceronian. Where the treasure is, there will the heart 
 be also." After ten years of heart-rending temptation and struggle, 
 of weary controversy and labors, he returned to Eome. Here he 
 l)reached with all the enthusiastic eloquence he could command, 
 against the luxury of the Roman clergy and laity, and maintained 
 the necessity of extreme self-denial and abstinence. He especially 
 influenced the Roman women, some of the most distinguished becom- 
 ing converts to his preaching of Christ crucified, and ready to follow 
 him in any self-sacrifice. Paula, a descendant of the Scipios and 
 Gracchi, whose cell is shown in the monastery at Bethlehem, was 
 perhaps the most celebrated of these converts, but Marcella is an- 
 other name handed down to us with his. She is by some held to be 
 the first who founded a religious community for women, while others 
 give this high honor to St. Martha. Jerome remained but three 
 years in Rome, when he returned to his monastery at Bethlehem. 
 Here he died ; and when he knew that death was approaching, he 
 desired to be borne into the chapel, where he received the last rites 
 of the Church, expiring soon after. He left many epistles and con- 
 troversial writings, and the cell in which he wrote at Bethlehem is 
 regarded with great veneration. The Jeronymites were distinguished 
 for the magnificence of some of their churches and convents. The 
 Escurial was theirs, as well as the Monastery of Belem, in Portugal, 
 and that of St. Just, to which Charles V. retired when he gave up his 
 throne. The proper attributes of St. Jerome are books, illustrative 
 of his writings, and the lion, which is emblematic of the boldness and 
 watchfulness of the saint ; but there is also a legend which accounts 
 for the association of the lion with the holy man. One evening he 
 was sitting at the gate of his monastery when a lion entered, limp- 
 ing, as if wounded. The monks fled, terrified, except Jerome, who 
 went to meet the lion. Tlie poor beast lifted his paw, and in it 
 Jerome found a thorn, which he extracted, and then tended the wound 
 
156 LEGENDS AND STORIES 
 
 till it was healed. The lion remained with the saint, and he made it 
 the duty of the beast to guard an ass which brought wood from the 
 forest. One day, while the lion slept, a caravan of merchants passed, 
 and they stole the ass and drove it away. The lion returned to the 
 convent with an air of shame. Jerome believed that he had eaten 
 the ass, and condenmed him to do the work, of the ass, to which the 
 lion quietly submitted, until the ass was a^ain discovered by himself 
 in the following manner : One day after his task was ended, he saw 
 a caravan approaching, the camels of which (as is the custom of the 
 Arabs) were led by an ass. The lion immediately saw that it was 
 his stolen charge ; and he drove the camels into the convent, whither 
 the ass gladly led them. The merchants acknowledged the theft, 
 and St. Jerome pardoned them for it. Hence the lion is so often 
 associated with the saint ; but its appropriateness as a type of his 
 wilderness life and his zealous and vehement nature is a more satis- 
 factory thouglit than the fanciful wildness of this legend can give. 
 The introduction of the cardinal's hat into the pictures of this saint 
 is a glaring anachronism, as there were no cardinals until three cen- 
 turies later than that in whicli he lived. St. Jerome, as a penitent, 
 is the subject of numberless pictures, and his Last Communion by 
 Domenichino (Vatican) is one of the most celebrated of all pictures. 
 St. Jerome is the special patron of students in theology. September 
 30, A. D. 420. 
 
 Jew, The Wandering. See Wandering Jew. 
 
 St. Joachim {/tal. San Gioacchino ; Fr. St. Joakim) was the 
 husband of Anna, and the father of the Blessed Virgin. He was of 
 Nazareth, and his wife of Bethlehem, and both of the royal race of 
 David. Joachim was rich, and an extremely devout man. He was 
 childless ; and it happened tliat on a certain feast-day when he 
 brought his offering to the Temple it was refused by Issachar, the 
 high-priest, who said, "It is not lawful for thee to bring thine offer- 
 ing, seeing that thou hast not begot issue in Israel." Joachim went 
 away sorrowful; and searching the registers of Israel, he found that 
 he alone, of all the righteous men, was childless. And he went 
 away and would be seen by no one, and built a hut, and fasted 
 forty days and nights, saying, ** Until the Lord look upon me merci- 
 fully, jmiyer shall 1)0 my meat and my drink." And Anna mourned 
 grievously for her barrenness and for the absence of her husband. 
 
ILLUSTRATED IN ART. 157 
 
 At length her handmaid, Judith, wished to cheer her, and tried to 
 persuade her to array herself and attend the feast. But Anna 
 repulsed her in such a way that Judith was angry, and told her 
 mistress that she could wish her nothing worse than that which God 
 had sent her, since he had closed her womb, that she could not be a 
 mother. Then Anna arose and put on her bridal attire, and went 
 forth to her garden, and prayed earnestly. And she sat beneath a 
 laurel-tree, where a sparrow had a nest, and Anna said : '' Alas ! and 
 woe is me ! Who hath begotten me 1 Who hath brought me forth, 
 that I should be accursed in the sight of Israel, and scorned and 
 shamed before my people, and cast out of the temple of the Lord ! 
 Woe is me ! to what shall I be likened 1 I cannot be likened to the 
 fowls of heaven ; for the fowls of heaven are fruitful in ^thy sight, 
 Lord ! Woe is me ! to what shall I be likened % Not to the unreason- 
 ing beasts of the earth ; for they are fruitful in thy sight, Lord ! 
 Woe is me ! to what shall I be likened 1 Not to these waters ; for 
 they are fruitful in thy sight, Lord ! W^oe is me ! to what shall I be 
 likened % Not unto the earth ; for the earth bringeth forth her fruit 
 in due season, and praiseth thee, Lord ! " And immediately she 
 beheld an angel standing near her. And he said, ''Anna, thy prayer 
 is heard ; thou shalt bring forth, and thy child shall be blessed 
 throughout the whole world." And Anna replied, "As the Lord 
 liveth, whatever I shall bring forth, be it a man child or maid, I will 
 present it an offering to the Lord." And another angel came to tell 
 her that Joachim was approaching ; for an angel had also spoken to 
 him, and he was comforted. Then Anna went to meet her husband, 
 who came from the pasture with his flocks. And they met by the 
 Golden Gate, and Anna embraced him, and hung on his neck, saying, 
 " Now know I that the Lord hath blessed me. I who was a widow 
 am no longer a widow. I who was barren shall become a joyful 
 mother." Then they returned home together; and when her time 
 was come, Anna brought forth a daughter, and she called her Mary, 
 which in Hebrew is Miriam. March 20. 
 
 St. John the Baptist {Ital. San Giovanni Battista ; Fr. St. 
 Jean Baptiste ; Ger. Johann der Taufer). In Scripture this saint, 
 the herald of Christ, is presented in three characters ; as Preacher, 
 Prophet, and Baptist. Parts of his story are given by all the Evan- 
 gelists, from the miraculous circumstances attending his birth to the 
 
158 LEGENDS AND STORIES 
 
 awfully sinful horrors of his death. To these, tradition has added his 
 miraculous deliverance from the assassins of Herod, by being enclosed 
 with his mother in a rock, when she fled from the massacre with him 
 in her arms. Art has represented him as leaving his home, while yet 
 a child, to begin his desert life. Legends tell that the scene of his 
 death was the royal fortified palace of Macheronta, near the Dead 
 Sea, on the river Jordan; that he was buried at Sebaster, and that his 
 head was brought to Europe in 453. He is venerated almost uni- 
 versally, and is the connecting link between the Old and New Dispen- 
 sations, being the last prophet of the former and the first saint of 
 the latter. The most ancient pictures represent him as meagre and 
 wasted, with unshorn beard and hair. This would seem the true 
 way ; but often in later times he is made beautiful, and even dressed 
 in rich mantles which cover the garment of camel's hair. When 
 painted as the Messenger, he wears the hairy garment, and bears a 
 cup, a reed cross, and a scroll with the inscription, "Vox clamantis 
 in deserto," or ** Ecce Agnus Dei ! " The Greek signification of " Mes- 
 senger" is "Angel;" and this is rendered in Byzantine art by painting 
 him with wings. As a witness to the divinity of Christ, he is repre- 
 sented at various ages. He is introduced into Holy Families in this 
 character in many different positions, all expressive of worship to the 
 Holy Child. He is patron of all who are baptized, and also patron 
 saint of Florence. In baptisteries he is very frequently represented 
 in sculpture. In the historical pictures of this saint, which easily 
 explain themselves, there is but one peculiarity to be noticed. That 
 to which I refer is the representation of the legend that Mary 
 prolonged her visit to Elizabeth until the birth of the child. In 
 these pictures !Mary usually receives or holds the babe, and is 
 known by the glory alxnit lier head. The Greek legends say that 
 his death took place two years before that of Christ, and that he 
 descended to Hades to remain until the Saviour's death should give 
 him deliverance. He bore to the departed spirits the tidings of 
 the approaching redemption, at which they all rejoiced, while the 
 devils were filled with fearful rage. Nativity of St. John the 
 Baptist, June 24. 
 
 St. John the Evangelist (Greek title, ^coXoyo^, " "Word of 
 God;" Lat. S. Johannes; Ital. San Giovanni Evangelista ; Fr. St. 
 Jean, Messire St. Jehau; Ger. Der Heilige Johann). More is known 
 
ILLUSTRATED IN ART. 159 
 
 of this " disciple whom Jesus loved " than of the other Evangelists. 
 He was son of Zebedee, and brother of James the Great. His life 
 seems to have been almost inseparable from that of the Master, 
 ever after his call to follow him. He saw the Transfiguration. He 
 leaned on the bosom of Our Lord at the Last Supper. He stood by 
 the cross, and received the charge of Jesus concerning the Virgin 
 Mary, and he laid the body of the Saviour in the tomb. He went 
 with Peter through Judaea, to preach the Gospel, after the death of 
 Mary. He then went to Asia Minor, living chiefly at Epbesus, and 
 founding the seven churches. During the persecution of Domitian 
 he was taken, bound, to Rome ; and the Catholic traditions tell that 
 he was thrown into a caldron of boiling oil without injury. The 
 scene of this miracle w^as outside the Latin Gate, and the chapel of 
 San Giovanni in Olio commemorates the event. Being afterwards 
 accused of magic, he was exiled to Patmos, where he is believed to 
 have written his Revelation. Upon the death of Domitian, he was 
 allowed to return to his church at Ephesus. Here, when ninety years 
 old, he is said to have written his Gospel. He died at Ephesus, at 
 the age of one hundred and twenty years.'^ The Greek tradition is 
 that he died without pain, and immediately arose again without 
 change, and ascended to heaven to rejoin Jesus and Mary. The 
 legends of the life and miracles of this saint are extremely interest- 
 ing. St. Isidore relates that at Rome an attempt was made against 
 the life of John, by poisoning the sacramental cup. When he took 
 the cup, the poison came forth in the form of a serpent, and he drank 
 the wine unhurt, while the poisoner fell dead at his feet. It is said 
 to have been done by order of Domitian. Another account says that 
 he w^as challenged to drink of a poisoned cup, in proof of the author- 
 ity of his mission, by Aristodemus, the high-priest of Diana at Ephe- 
 sus, and that while John was unhurt, the priest fell dead. Clement 
 of Alexandria relates that when John was first at Ephesus, he took 
 under his care a young man of great promise. When he was taken 
 away to Rome he left this youth to the care of a bishop. But the 
 young man became dissipated in his life, and at length was the leader 
 of a band of robbers. When John returned, he asked of the bishop 
 an account of his charge; and when he knew the truth, he blamed the 
 
 1 The tradition that he never died exists, but has no ground in CathoHc belief. 
 
100 LEGENDS AND STORIES 
 
 unfaithful o^uardian, and suffered great grief on account of the young 
 man. He then went in search of liis ward ; and wlien he reached his 
 abiding-place, the captain of the rohbers tried to avoid his old friend. 
 But John prevailed on him to listen to his words. As John talked 
 to him, he tried to conceal his hand, which had committed many 
 crimes. But John seized it, and kissing it, bathed it with his tears. 
 He succeeded in reconverting the robber, and reconciled him to 
 God and to himself. Again, two rich young men sold their pos- 
 sessions to follow the Apostle. Afterwards they repented, seeing 
 ■wliich John sent them to gather stones and fagots, and changed these 
 to gold, saying, "Take back your riches, and enjoy them on earth, 
 as you regret having exchanged them for heaven." AVhen John 
 returned to Ephesus from Patmos, he met a funeral procession as 
 he approached the city. "When he asked whose it was, and heard 
 it was Drusiana's, he was sad ; for she had been rich in good works, 
 and John had dwelt in her house. He ordered the bearer to put 
 down the bier, and he prayed earnestly to God, who restored the 
 woman to life ; she arose, and John returned with her, and dwelt 
 again in her house. Two wonderful miracles are related of John, as 
 being performed after his death. King Edward the Confessor rever- 
 enced John next to the Saviour and the Virgin Mother. One day 
 he attended a mass in honor of St. John; and, returning, he met a 
 beggar, who asked him an alms in the name of God and St. John. 
 The king drew from his finger a ring, and gave it to the man, un- 
 known to any one beside. When Edward had reigned twenty-four 
 years, two Englishmen, who had been pilgrims to the Holy Land, 
 met on their return a man, also in the garb of a pilgrim. He asked 
 them of their country, and said, " When ye shall have arrived in 
 your own country, go to King Edward, and salute him in my name. 
 Say to him that I thank him for the alms which he bestowed on me 
 in a certain street in Westminster ; for there, on a certain day, as I 
 begged of him an alms, he bestowed on me this ring, which till now 
 I have preserved, and ye shall carry it back to him, saying that in 
 six months from this time he shall quit the world, and come and 
 remain with me forever." Then the pilgrims said, **Who art thou, 
 and where is thy dwelling-place?" And he replied, "T am John the 
 Evangelist. Edward, your king, is my friend, and for the sanctity of 
 his life I hold him dear. Go now, therefore, deliver to him this 
 
ILLUSTRATED IN ART. 161 
 
 message and this ring, and I will pray to God that ye may arrive 
 safely in your own country." Having said this, St. John gave them 
 the ring, and vanished out of their sight. Then thanking God for 
 this glorious vision, the pilgrims kept on their way, and went to King 
 Edward, and delivered the ring and the message. He received them 
 gladly, and entertained them as royal guests. He also made prepa- 
 rations for death, and gave the ring to the Abbot of Westminster, to 
 be forever preserved as a holy relic. This legend is represented in 
 sculpture in the chapel of Edward the Confessor. Again, in a. d. 425, 
 when the Empress Galla Placidia returned to Ravenna from the 
 East, she encountered a fearful storm. She vowed to St. John ; and 
 being safely landed, she built in his honor a splendid church. After 
 it was done she was greatly desirous of having some relics of the 
 saint to consecrate the sanctuary. One night as she prayed earnestly, 
 the saint appeared to her ; and when she threw herself down to kiss 
 his feet, he vanished and left his sandal in her hand, — a relic 
 long time preserved. The church of Galla Placidia at Eavenna, 
 though gi'eatly changed, yet remains; and on it may be traced, in 
 sculpture, both the storm, and the empress making her vow, and the 
 miracle of the slipper. St. John is represented in art as an evangelist, 
 an apostle, and a prophet. The Greeks represented him, whether 
 apostle or evangelist, as an old, gray-bearded man ; but in Western 
 art he is never beyond middle age, and often young. As a prophet, 
 and the instrument of the Eevelation, he is an aged man, with flow- 
 ing beard. The scene is a desert with the sea, to represent Patmos, 
 while the eagle is beside him. His proper colors are a blue or green 
 tunic, with red drapery ; and his attributes, beside the eagle, are the 
 pen and book, and the cup either with the serpent or the consecrated 
 wafer, which latter typifies the institution of the Eucharist. Some- 
 times the eagle has a nimbus or glory. This figures the Holy Ghost, 
 as the Jews made the eagle a symbol of the spirit. When the Baptist 
 and Evangelist are introduced in the same picture, as frequently 
 occurs, the latter may be known from his more youthful look as well 
 as by the above attributes. When associated with the other Apostles, 
 he is distinguished by his youth and flowing hair, or by his nearness 
 to the Saviour, and frequently by some token of peculiar love in the 
 position or aspect of the Master. On great occasions, at the church of 
 the Santa Croce, at Rome, a cup is exhibited as that from which John, 
 
 11 
 
162 LEGENDS AND STORIES 
 
 by command of Domitiau, drank poison without injury. December 
 27, A. D. 09. 
 
 St. John Capistrano was a Franciscan friar, who after the 
 capture of Constantinople b}^ the Turks, was sent out to preach a 
 crusade for the defence of Christendom. At the siege of Belgrade, in 
 1456, when Mohammed was repulsed by the Hungarians, this saint 
 was seen, with his crucifix in hand, in the midst of the battle encour- 
 aging and leading on the soldiers. He died the same year, and in 
 1090 he was canonized. His attribute is the crucifix, or the standard 
 with the cross. A colossal statue of him is on the exterior of the 
 cathedral at Vienna. He has a Turk under his feet, while he bears 
 in one hand a standard, and in the other a cross. October 23, 
 A. D. 145G. 
 
 St. John Chrysostom {Lat. S. Johannes Chrysostom ; Ital. San 
 Giovanni Crisostomo, San Giovanni Bocca d' Oro ; Fr. St. Jean Chry- 
 sostome). This saint is always called by his Greek appellative, which 
 signifies, "of the golden mouth." He was born at Antioch in 344. 
 He was of an illustrious family. His father died while he was still 
 young, and his mother, Arthusia, remained a widow that she might 
 devote herself entirely to her son. At twenty he had won renown 
 by the eloquence of his pleas, for he was an advocate, but he greatly 
 desired to retire from the world as a hermit. The entreaties of his 
 mother prevented this until he was about twenty-eight, when in spite 
 of all he fled to the wilderness near, and led a life of such rigor as to 
 destroy his health and oblige him to return to Antioch. Soon after 
 this, Flavian ordained him a priest; and tradition declares that at 
 the moment of his ordination a white dove descended on his head. 
 This signified his especial inspiration from the Holy Spirit; and truly 
 thereafter, he seems, as a Christian orator, to have been assisted of 
 God. Only Paul is ranked above him. He saved the people of his 
 native city by his eloquence, when they had so offended the Emperor 
 Theodosius that he had threatened them with dreadful punishment. 
 So much was he V)eloved at Antioch, that when chosen Patriarch of 
 Constantinoyne he had to go away secretly before the peoj)le could 
 interfere to retain him. At Constantinople he lived a life of humble 
 self-denial, b\it entertained the stranger and the j)<)or witli kind 
 hospitality. His enthusiasm, his ])()otic imagination, his elegant 
 scholarship, added to his great earnestness, caused him to speak as 
 
ILLUSTRATED IN ART. 163 
 
 one inspired ; and he preached so fearlessly against the irregular- 
 ities of the Empress Eudoxia, of the monks, and all the customs 
 of the court, that he was banished from the city. The people 
 obliged the emperor to recall him ; but again he was inexorable in 
 his denunciations, and again was sent into exile. His guards treated 
 him so cruelly that he perished from exposure and fatigue. He 
 was sixty-three years old, and had been bishop ten years. It was 
 thirty years after his death when his remains were removed to 
 Constantinople, and the Emperor Theodosius, advancing as far as 
 Chalcedon to meet them, fell prostrate on the coffin and implored 
 the forgiveness of the saint in the names of Arcadius and Eudoxia, 
 his guilty parents. St. John Chrysostom died September 14, a. u. 
 407. The Greeks keep his festival November 13, and the Latin 
 Church, January 27. 
 
 St. John Gualberto (Ital. San Giovanni Gualberto ; Fr. St. 
 Jean Gualbert, or Calbert) was born at Florence. His family was 
 rich and noble, and he received an education befitting his rank. He 
 had but one brother, Hugo, whom he passionately loved. While John 
 was still young, Hugo was slain by a gentleman with whom he had a 
 quarrel. John, with the consent and encouragement of his parents, 
 determined to pursue the murderer to the death. It happened that 
 on Good Friday, at evening, as John left Florence for his father's 
 country-house, he took the road which leads to the church of San 
 Miniato-del-Monte. In ascending the hill he met his brother's assas- 
 sin, and drew his sword to kill him, feeling that a just God liad thus 
 delivered his enemy into his hand. The wretched man fell on his 
 knees, imploring mercy. He extended his hand in the form of a cross, 
 and reminded John that Jesus had died on the cross praying for 
 pardon for his murderers. John felt himself moved by a great strug- 
 gle ; and the conflict between his desire for revenge and his wish to 
 act as a Christian was so great that he trembled from head to foot. 
 But at length, praying to God for strength, he lifted his enemy; and 
 embracing him, they parted. John, overpowered with emotion, had 
 scarcely strength to enter the church, where he knelt before the 
 crucifix at the altar. Here he wept bitterly, and all the horror of 
 the crime he had been about to commit was vividly impressed on his 
 mind. He prayed for pardon ; and as he raised his eyes to the face 
 of Jesus, he beheld the holy head bowed in sign of forgiveness. This 
 
164 LEGES DS AND STORIES 
 
 miracle completed the great change already begun in liim, and he 
 determined to leave tlje world. He took the Benedictine habit, and 
 entered the monastery of San Miniato. When the abbot died, John 
 was elected to succeed him ; but he would not accept the office, and 
 leaving the convent, retired to the Yallombrosa, in the Apennines, 
 about twenty miles from San Miniato. At first he had but two com- 
 panions in his retreat, but the fame of his sanctity attracted numbers 
 to him ; and thus originated the Order of Vallombrosa, of which this 
 saint was the founder. They adopted the Rule of St. Benedict, but 
 revived some of the severities which had fallen into disuse, and insti- 
 tuted others, especially that of silence. The pope confirmed this new 
 order, and before the death of the saint twelve houses were filled 
 with his followers, in different places. The Church of the Trinita at 
 Florence belonged to them, and in it is preserved the miraculous 
 crucifix before which John knelt on that memorable Good Friday 
 night. The ruins of the monastery of Salvi, near Florence, which 
 ■was of the Vallombrosa, show by their extent what its importance 
 must have been. John was most strict in his humility and simpli- 
 city, and was so shocked at the way in which his disciples at !Moscetta 
 embellished their convent that he prophesied some fearful punishment 
 for them. Shortly after, an inundation destroyed a large part of their 
 buildings. He was also distinguished for his determined opposition to 
 the practice of simony, by which many ecclesiastics dishonored the 
 Church in his time. Pietro di Pavia had purchased the archbishopric 
 of Florence. He was a man of notoriously bad character. John 
 denounced him publicly. Pietro sent soldiers to burn and pillage 
 San Salvi, and several monks were murdered. Still Gualberto would 
 not be silent ; and it is probable that his order would have been 
 destroyed by the powerful wickedness of Pietro, had not one of the 
 monks, called Peter Igncus, demanded the ordeal by fire. He stood 
 the test triumphantly, and the archbishop was deposed. Several mir- 
 acles, like that of multiplying the food when the monks were in want, 
 are attributed to this saint. The Vallombrosians had fine libraries 
 and many works of art, before they were despoiled. These pictures 
 are now scattered in galleries. Cimabue painted his famous Madonna 
 for them, and Andreii del Sarto his Cenacolo. (Hiall>erto meeting the 
 murderer is represented in a little tal)ernacle which has been erected 
 on the spot where the encounter took place. July 12, a. d. 1073. 
 
ILLUSTRATED IN ART. 165 
 
 St. John de Matha {Sp. San Juan de Mata) was a native of 
 Faucon, in Provence. He was born in 1154, and his parents were of 
 noble family. Like so many saints, he was consecrated to God by 
 his mother, whose name was Martha. He was a student in the Uni- 
 versity at Paris, and after becoming famous for his piety was ordained 
 a priest. The first time he celebrated the mass he had a vision of an 
 angel, whose hands crossed over each other rested on the heads of 
 two slaves who knelt on each side of him. On the breast of the 
 white robe which tlie angel wore, was a cross of red and blue. Felix 
 de Valois, another holy man, was a friend of the saint ; and when 
 John had told him the vision, and that he regarded it as an inti- 
 mation from heaven that he was to labor for the relief of prisoners 
 and captives, the two determined to found a new order having this 
 labor for its object. It was called "The Order of the Holy Trinity 
 for the Redemption of Captives." John and Felix went to Rome for 
 the confirmation of their w'ork, and were most kindly received ; for 
 the pope had also had a vision of an angel with two captives chained, 
 one of whom was a Moor, the other a Christian, which taught that 
 all races and religions were to be benefited by this new brotherhood. 
 The parent institution of the order w^as that of Cerfroy, but they 
 were called Mathurins, and had a monastery in Paris near the street 
 still called by their name. At Rome they were given the church and 
 convent on Monte Celio, so beautifully situated, and from the ancient 
 barque in front of it called Santa Maria della Xavicella. Having 
 obtained followers and money, John sent his disciples, and went him- 
 self to various places in Africa and Spain, and exchanged and ransomed 
 prisoners and brought them home. This was a most noble work ; for 
 no class of Christians so needed assistance as those who had been 
 made prisoners and then slaves during the fierce wars of those times. 
 He had delivered hundreds, when, being about to sail with one hun- 
 dred and twenty slaves, the infidels became furious and tore up his 
 sails and broke his rudder. But he used his mantle and those of his 
 disciples as sails, and praying God to be his pilot, the ship was quietly 
 wafted to Ostia. But the health of the saint was so feeble that he 
 was not able to go even to Paris, and after two years of suffering he 
 died at Rome. February 8, a. d. 1213. 
 
 St. John Nepomuck {Ital. San Giovanni Nepomuceno ; Ger. 
 Heil. Johannes von Nepomuk ; Sp. San Juan Nepomuceno). This 
 
166 LEGENDS AND STORIES 
 
 saint was the confessor of the good and beautiful princess Joan of 
 Bavaria, who was unfortunately married to the cruel Wenceslaus IV. 
 of Germany. John knew there was no earthly recompense for such 
 woes as his empress endured, and he earnestly endeavored to so lead 
 her religiously that she might suffer with patience the hardness of 
 her life. At length Wenceslaus commanded him to reveal the con- 
 fession of the empress. This the saint refused to do, and imprison- 
 ment and torture failed to break his silence. At length the empress 
 by prayers and tears obtained his release. She dressed his wounds 
 and nursed him with her own hands. Then he returned to court and 
 preached as usual ; but, knowing the uncertainty of his life, he first 
 chose the text, " Yet a little while and ye shall not see me." He 
 endeavored to prepare himself and all who heard him for death. Not 
 long after, as he approached the palace, the emperor saw him from 
 the window, and being seized with one of his tempers, he ordered him 
 to be brought before him. Again he demanded the confession of the 
 empress. The saint kept perfect silence. Then the emperor com- 
 manded the guards to throw him over the parapet of the bridge into 
 the Moldau. Tiic legend relates that, as he sank, five stars hovered 
 over tlie spot, which, when the emperor saw them, so distracted him 
 tliat he fled and hid for some time in the fortress of Carlstein. The 
 empress greatly mourned, and the people carried his body in proces- 
 sion to the Church of the Holy Cross. When Prague was besieged 
 in 1G20, it is believed that St. John Nepomuck fought with his 
 people. The empress did not long survive her faithful friend nnd 
 confessor. He was a canon regular of St. Augustine. He is patron 
 saint of bridges and running water in Austria and Bohemia. His 
 statue stands on the bridge at Prague on the very spot whence he 
 was thrown down. Five stars are his proper attribute. Sometimes he 
 has his finger on his mouth ; sometimes a padlock on his mouth or in 
 liis hand in token of silence. He is patron of discretion and silence, 
 and protoftor against slander. May 10, a. d. 1383. 
 
 St. John and St. Paul were brothers and Roman officers in the 
 service of Constantia. Tlioy were put to death by Julian the Apos- 
 tate. Their church on the brow of the Coelian Hill is on tlie spot 
 where their house stood, which is one of the most lovely in ancient 
 Home. It has existed since 490. Tlio church at Venice which 
 bears their name was built by colonies from the convent of St. John 
 
ILLUSTRATED IN ART. 167 
 
 and St. Paul at Rome. It is filled with most interesting monuments, 
 but none exist in honor of these saints. In art they are always 
 represented together, and their attributes are the military dress with 
 the sword. June 2G, about 3G2. 
 
 St. Joseph {Lat. S. Josephus ; Ital. San Giuseppe ; Fr. St. 
 Joseph ; Ger. Der Heilige Josef). Joseph was always honored among 
 the saints, but signally so since the sixteenth century. The great 
 honor which God conferred upon him in selecting him to be the 
 guardian of the Virgin and her Divine Son is sufficient proof that 
 he was a holy man. The Scripture account leads us to conclude that 
 he was gentle and tender as well as just. He was of the lineage of 
 David and the tribe of Judah, — a carpenter, and dwelt in Nazareth. 
 This is the sum of the positive knowledge we have of him. Legends 
 are the source of all other opinions concerning him. In these there 
 is great difference regarding his age. Many think that he was a wid- 
 ower when he espoused Mary.^ In early art he was made very old, 
 and some monks averred that he was more than fourscore at the time 
 of his marriage to Mary. In later years he has been represented of 
 mature middle-age, strong and able to fulfil the duty of providing for 
 his charge. One attribute of age has however been handed down from 
 the earliest time, the crutch or cane, and is seldom omitted. The 
 legend of the marriage of Mary and Joseph is given in the Protevan- 
 gelion and History of Joseph, in these words : " When Mary was 
 fourteen years old, the priest Zacharias (or Abiathar, as he is else- 
 where called) inquired of the Lord concerning her, what was right 
 to be done ; and an angel came to him and said, ' Go forth and call 
 together all the widowers among the people, and let each bring his 
 rod (or wand) in his hand ; and he to whom the Lord shall sliow a 
 sign, let him be the husband of Mary.' And Zacharias did as the 
 angel commanded, and made proclamation accordingly. And Joseph 
 the carpenter, a righteous man, throwing down his axe, and taking 
 his staff in his hand, ran out with the rest. When he appeared be- 
 fore the priest, and presented his rod, lo ! a dove issued out of it, — 
 a dove dazzling white as snow, and after settling on his head, flew 
 toward heaven. Then the high-priest said to him, *Thou art the 
 person chosen to take the Virgin of the Lord, and to keep her for 
 
 1 St. Jerome asserts that he was always virgin. 
 
168 LEGENDS AND STORIES 
 
 Him.' And Joseph was at first afraid, and drew back, but afterward 
 he took her home to his house, and said to her, ' Behold, I have 
 taken thee from the Temple of the Lord, and now I will leave thee 
 in my house, for I must go and follow my trade of building. I will 
 return to thee, and meanwhile the Lord be with thee and watch 
 over thee.' So Joseph left her, and Mary remained in her house." 
 Jerome makes a difference which artists have followed. He relates 
 that among the suitors for Mary was the son of the high-priest, and 
 that they all deposited their wands in the Temple over night. Kext 
 morning, Joseph's rod had blossomed. The others, in their dis- 
 appointment, broke their wands and trampled on them ; while one, 
 Agabus, who was of noble race, fled to Mt. Carmel and became an 
 anchorite. In many pictures the espousals take place in the open 
 air, and various places outside the Temple, having no appearance of 
 the sacrament of marriage. This is explained by the fact that among 
 the Jews marriage was a civil contract rather than a religious cere- 
 mon}'. Joseph's next appearance, in the legends, is on the journey to 
 Bethlehem. The way, so long and weary to the suffering Virgin, is 
 described, and the Protevangelion tells that " when Joseph looked 
 back, he saw the face of Mary, that it was sorrowful, as of one in 
 pain ; but when he looked back again she smiled. And when they 
 were come to Bethlehem there w-as no room for them in the inn, 
 because of the great concourse of people. And Mary said to Joseph, 
 'Take me down, for I suff'er.'" Another legend relates that Joseph 
 sought a midwife, but when he returned with her to the stable Mary 
 was sitting with her infant on her knees, and the place was filled 
 with a light far brigliter than that of noonday. And the Hebrew 
 woman in amazement said, " Can this be true 1 " And Mary replied, 
 "It is true: as there is no child like unto my son, so there is no 
 * woman like unto his mother." Four times God sent angelic mes- 
 sengers to guide Joseph in the execution of his important mission. 
 First, he assured him of the purity of Mary, and tliat he need fear 
 notliing in taking her to wife. The legends say tliat after waking 
 from this vision, he " entreated forgiveness of Mary for having 
 wronged her even in thought." The second dream commanded him 
 to fleo into Egypt. The pictures of the Flight, and of the Repose, 
 which is an incident of the flight, represent the watchful care of 
 Joseph. The duration of the sojourn in Egypt is differently given, 
 
ILLUSTRATED IN ART. 169 
 
 and ranges from two to seven years. The third vision told Joseph 
 to return to Judaea, and a fourth guided him on the journey. After 
 the return to Nazareth, Joseph is associated only with a quiet, indus- 
 trious life, and the training of his foster-son to the trade of a car- 
 penter. The time of Joseph's death is also a disputed point. Some 
 assert that it occurred when Jesus was eighteen years old, while some 
 make it nine years later. One of the most interesting accounts of 
 this event is found in an Arabian history of Joseph the Carpenter. 
 Jesus is supposed to relate it to his disciples. He tells that Joseph 
 acknowledged him as the "Redeemer and Messiah," and speaks thus 
 of Mary : " And my mother, the Virgin, arose, and she came nigh 
 to me and said, '0 my beloved Son, now must the good old man die ! ' 
 And I answered, and said unto her, ' my most dear mother, needs 
 must all created beings die ; and Death will have his rights, even over 
 thee, beloved mother : but death to him and to thee is no death, only 
 the passage to eternal life ; and this body I have derived from thee 
 shall also undergo death.' " Then after giving an account of the 
 death scene, he says, "I and my mother Mary, we wept with them," 
 alluding to the sons and daughters of Joseph who were about him 
 weeping. Then follows an account of a struggle between good and 
 bad spirits for the soul of Joseph ; but at last Gabriel comes to clothe 
 it with a robe of brightness and bear it to heaven. On account of 
 this triumphant end, Joseph came to be invoked as the patron of 
 death-beds. His death is often represented in family chapels which 
 are consecrated to the dead. The 20th of July had been observed 
 in the East with great solemnity as the anniversary of Joseph's 
 death for many years before he was popular in the West. It was the 
 custom to read publicly homilies upon his life and death ; and many 
 of them are very curious and ancient, dating from the fourth century 
 in some cases. There is great significance in the different modes of 
 representing this saint, and in the attributes given him. He regards 
 Mary with veneration mingled with tender care and thoughtfulness. 
 In the pictures of the Nativity, the Adoration of the Magi, and in 
 many Holy Families, he is in an attitude of quiet and contemplative 
 admiration ; and while treated with dignity is never made an important 
 point in the picture. In the flight, and in the repose in Egypt, he is 
 the care-taker and guide, and the importance of his trust is made ap- 
 parent. He sometimes holds the Infant, or bears him in his arms. 
 
170 LEGENDS AND STORIES 
 
 in token of his high office of providing for him ; and at the same time 
 carries a hly, the emblem of chastity, or his budded rod, in token of 
 the purity of the rehition between himself and ^Mary. Sometimes he 
 gathers dates, leads the ass which bears the Virgin and Child, and 
 carries the wallet and staff of the pilgrim. When he kneels before 
 the Infant and presents a flower, it is an act of homage on the part 
 of the saint. His dress should be a gray tunic and a saffron-colored 
 mantle. March 19. 
 
 St. Jovita or Giovita. See St. Faustinus. 
 
 St. Juan de Dios was the founder of the Order of the Hospi- 
 tallers, or Urothers of Charity ; in fact, he may be said to be the 
 founder of the same class of institutions in all countries ; — of 
 our own hospitals and asylums for the poor, the " Maisons de 
 Charite " of France, the " Barmherzigen Briider " of Germany, the 
 *' Misericordia " of Italy, and the "Caritad" of Spain. He was the 
 son of poverty, born in Monte-Mayor, Portugal, in 1495. He had 
 no education, but was piously reared by his mother. "When Juan 
 was but nine years old, he was so charmed by the stories of a priest 
 who was entertained by his parents, and who had travelled far and 
 wide, that he went awa}'^ with him without the knowledge of his 
 family. Ttie priest for some reason left him utterly alone in Oropesa, 
 a village of Castile. He entered the service of a shepherd, where he 
 remained until he entered the army. He was reckless and dissipated 
 as a soldier, and yet at times was greatly moved by recollections 
 of the piety of his mother and the lessons of his childhood. He met 
 with many adventures, and narrowly escaped death from wounds and 
 accidents. Being set to guard some booty taken from the enemy, he 
 fell asleep, and the prize was carried off. His commanding officer 
 ordered him hanged on the spot ; but after the rope was around his 
 neck, a superior officer who chanced to pass, released him on the con- 
 dition that he should leave the camp. He returned to his old occu- 
 pation in Oropesa ; but his restless mind gave him no peace, and in 
 1532 he joined the troops raised for the Hungarian war. At the 
 end of the strife, he returned to his native place, making a pilgrimage 
 to Compostella on his way. Here lie was so seized with remorse, 
 when he learned that his parents had died of grief for his desertion 
 of them, that his reason was impaired. Having no money, he became 
 the shepherd of a rich lady near Seville. Hero he gave much time 
 
ILLUSTRATED IN ART. 171 
 
 to meditation and prayer, and determined to do some good in order 
 to atone as much as possible for his past sins. He rememi)ered tlie 
 sad and wretched condition of the poor, and of captives and prisoners, 
 of whom he liad seen many dnring his wanderings. At length he 
 determined to devote himself to their relief, and even, if possible, to 
 be a martyr. He went to Gibraltar, and there saw a Portugnese 
 noble, who, with his family, was exiled to Ceuta, in Africa. He 
 entered the service of these distressed people. They suffered much 
 from sickness and poverty, and Juan became their only support. He 
 hired himself as a laborer, and toiled for them until they received aid 
 from other sources. Then returning to Spain he travelled about, 
 selling religious books and pictures, and doing all in his power for 
 the poor until he was told in a vision, " Go, thou shalt bear the cross 
 in Granada." The miraculous bearer of this message was a radiant 
 child who held a pomo-de-Granada (pomegranate) in his hand. Juan 
 came into Granada at the time of the celebration of St. Sebastian's 
 festival. He was already much excited in mitid ; and the exhorta- 
 tions of the famous preacher, St. John of Avila, roused in him such 
 sorrow for his sins that he seemed as one bereft of his senses. He 
 was talien to a mad-house, and, as the custom was, scourged every 
 day until the blood flowed freely from his wounds. The same 
 preacher referred to was filled with pity for him, and by patient 
 attendance restored him to reason and liberty. John obtained a little 
 shed for his home, and here founded the first Hospital of Charity ; 
 for he began the practice of bringing here the most wretched ones 
 he could find, and of begging for their support. At first he could 
 provide for but two or three, but would himself lie outside on 
 the ground for the sake of sheltering an additional one. Soon he 
 succeeded in obtaining a large circular building, in the centre of 
 which was kept a great fire ; and here he often gathered two hundred 
 homeless wretches. He gave up the idea of martyrdom, and devoted 
 himself with wonderful zeal to the relief of the misery about him. 
 He made no rules for any order, and does not appear to have con- 
 templated the establishment of one, and yet he " bequeathed to 
 Christendom one of the noblest of all its religious institutions." In 
 France he has the title of 'Me bienheureux Jean de Dieu, Pere des 
 Pauvres." His proper attributes are the pomegranate and cross. 
 Often he is painted with a beggar kneeling before him. " The Charity 
 
172 LEGENDS AND STORIES 
 
 of San Juan de Dios," painted by Murillo for the Church of the 
 " Caritad " at ^Seville, represents him staggering beneath the burden 
 of a dying beggar, whom he is bearing through a storm to his hospital. 
 It is said that few behold this picture without tears. March 8, 
 
 A. I). 1 ")")0. 
 
 St. Juan de la Cruz. He is mentioned by Mr. Stirling as "a 
 holy man who was frequently favored with interviews with our 
 Saviour, and who, on one of these occasions, made an uncouth 
 sketcii of the Divine apparition, which was long preserved as a 
 relic in the convent of the Incarnation at Avila." He was the first 
 barefooted Carmelite, and is famous for his terrible austerities and 
 penances. He was the ally of St. Teresa in all her reforms, and 
 is frequently represented with her. Books with the titles of his 
 writings are often introduced into lus pictures. November 24, 
 A. D. 1591. 
 
 Judas Iscariot {Ital. Giuda Scariota ; Fr. Judas Iscariote). 
 The silence of the Gospel concerning the life of Judas before he 
 became a disciple is more than filled by the legends of the Middle 
 Ages. They relate that he was of the tribe of Keuben, and that his 
 mother dreamed before his birth that he would murder his father, 
 commit incest with his mother, and betray his God for money. Hor- 
 rified at this prospect, his parents determined that he should not 
 live to fulfil such prophecies ; so they put him in a chest and threw 
 it into the sea, but the chest was washed on shore, and the child taken 
 by a certain king and reared as his son. This king had a son whom 
 Judas hated from the natural ugliness of his disposition. At length 
 he killed him in a quarrel, and fled to Juda-a and was employed 
 as a page by Pontius Pilate, who was attracted by tlie comeliness 
 of his person. In course of time, he fulfils the dreadful prophecies 
 regarding his parents, and at length learns from his mother the 
 secret of his birth. He is filled with horror of himself, and having 
 heard of the power of Christ to forgive sins, he seeks to become his 
 follower. Jesus receives him, knowing all. Judas now adds avarice 
 to his other vices, and becomes so completely corru})t as to fit 
 liim for the awful destiny foreshadowed for him. The bribery, 
 betrayal, r(q)entance, and death follow according to the Scri])ture 
 account. His repentance is in some cases most vividly portrayed. 
 Eemorse is made a real person, "who seizes and torments him until 
 
ILLUSTRATED IN ART. 173 
 
 he invokes Despair, who brings to him all kinds of implements of 
 death and bids him choose from them. He is represented, too, with 
 an imp upon his shoulder, figuring the Satan that entered into him. 
 The Mohammedans believe that Christ ascended alive into heaven, 
 and that Judas was crucified in his likeness. But his death has been 
 variously represented in art. Those who have painted him as hang- 
 ing with his bowels gushing out have seemingly made a mistake. 
 The more reasonable version is, that having hanged himself he fell, 
 and from the fall he " burst asunder." One tradition is that he was 
 found hanging, and thrown over the parapet of the Temple and dashed 
 in pieces. Expression has been given to the wildest imaginations 
 concerning him. An old miniature makes demons toss his soul from 
 hand to hand like a ball. The horror of this restlessness is a fearful 
 thought. The "bursting asunder" was considered a special judg- 
 ment, in order that his soul should escape from his bowels, and not 
 be breathed out through the lips that had betrayed Christ. The 
 idea is represented by a demon taking the soul, in the usual form of 
 a little child, from the bowels. The ugliness of person and expression 
 given to Judas in pictures appeals to our feeling, although not in 
 harmony with the legend ; and it does not seem that such a man would 
 have been allowed in the company of the twelve. The proper color 
 for him is a dirty yellow. At Venice the Jews w^ere formerly com- 
 pelled to wear hats of this Judas color, while in Spain and Italy 
 niialefactors and galley slaves are clothed in it. 
 
 St. Jude. See St. Simon. 
 
 Judith and Holofernes. In the seventeenth year of the reign 
 of Nabuchodonosor, King of Nineveh, he went out to battle with King 
 Arphaxad of Ecbatane ; and he sent to all the people round that they 
 should join his army and help him to conquer the Modes. But the 
 people scorned the commands of Nabuchodonosor, and did not join his 
 army. Then was he wroth, and he swore to destroy those nations 
 which would not acknowledge him for the king of the whole earth. 
 So he sent Holofernes, who was the chief captain of the army of the 
 Assyrians, and gave him commands to go forth and destroy the cities 
 and exterminate the people who had scorned his authority. Holo- 
 fernes did so ; and when he came to the city of Bethulia, he sat 
 down before it to besiege it. He was advised not to attack the city, 
 which was so high up in the mountains as to be almost impregnable, 
 
174 LEGENDS AND STORIES 
 
 but to seize the fountain outside the city and thus cut off their water, 
 80 that the people of Bethulia would fall dead in their own streets 
 from thirst. Holofernes received this advice, and seized the fountain. 
 Now, when all the water in the city was gone, the women and children 
 began to drop with faintness, and the men were ready to perish ; then 
 came they to Ozias, the chief of the city, and they said, " It is better 
 that we deliver us up to the Assyrians than that we die thus;" and 
 Ozias reasoned with them that God would deliver them, but they 
 would not hearken. Then Ozias said, " Let us wait five days ; and if 
 God does not send rain to fill our cisterns, neither deliver us in any 
 other way, then we will deliver us up to the enemy." Now there 
 was in Bethulia a widow, Judith, and she was exceeding beautiful 
 and very pious. She had been a widow three years and four months, 
 and she had " fasted all the days of her widowhood, save the eves of 
 the Sabbaths and the eves of the new moons, and the feasts and the 
 solemn days of the house of Israel." She was, moreover, very rich 
 in lands and servants, cattle and money, and beautiful apparel and 
 jewels. Now she was thought very wise, and her opinion greatly 
 esteemed. She did not approve of the decision of the people, and told 
 Ozias and the other chief men that they had done wrong ; that God 
 was not a man that his counsels should be limited or a time set for 
 him to deliver them ; and she said she would go forth out of the city 
 with her waiting-woman, and that before the time they had promised 
 to deliver up the city should come, God would give their enemies into 
 her hand. So she went, and prayed God to be with her, to allow her 
 to sway the heart of Holofernes by the pleasant words she would speak 
 and by the sight of her beauty. Then she put off her widow's gar- 
 ments, and she dressed herself in the apparel which she wore in the 
 days of Manasses her husband ; she plaited her hair, and put a tire 
 upon it, ** and she took sandals upon her feet, and put about her her 
 bracelets and her chains and her rings and all her ornaments, and 
 decked herself bravely, to allure the eyes of all men that should see 
 her." And when she had taken wine and figs and bread and parched 
 corn, she put them in a bag and gave to her waiting-woman, and 
 they proceeded to the gate of the city ; and Ozias and all who saw 
 her wondered at her great and dazzling beauty. So went she forth ; 
 and when she was come to the camp of Holofernes, those who saw her 
 admired her greatly, and they took her to their captain with great 
 
ILLUSTRATED IN ART. 1T5 
 
 honor. Now, when Holofernes saw her, from that moment he desired 
 to have her ; but he questioned her of herself, and why she had thus 
 come. Then she told him that her people were wicked in that they 
 did not submit to his command, and that to this sin they were about 
 to add that of drinking the wine which had been kept for the use of 
 the Temple, and that she, foreseeing the destruction which must come 
 for all this sin, had sought his presence. She added that she would 
 remain with him, going out every night into the valley to pray ; and 
 that when the wicked designs of her people were accomplished she 
 would tell him, and then he could go forth with his array and con- 
 quer them without difficulty. So she remained, and Holofernes 
 offered her food ; but she said, " I will not eat thereof, lest there be 
 an offence ; but provision shall be made for me of the things that I 
 have brought." And when he said, " If thy provision should fail ] " 
 she answered, ''As thy soul liveth, my lord, thine handmaid shall 
 not spend those things that I have, before the Lord work by mine 
 hand the things that he hath determined." So he gave her a tent ; 
 and she and her waiting-woman dwelt there, going out every night 
 into the valley. Now on the fourth day Holofernes made a feast for 
 his own servants, and called none of his officers to it. And he sent 
 Vagao, the eunuch who had charge of all that he had, to invite Judith 
 to this feast; and she arose and decked herself and went. "Now, 
 when Judith came in and sat down, Holofernes his heart was ravished 
 with her, and his mind was moved, and he desired greatly her com- 
 pany; for he waited a time to deceive her, from the day that he had 
 seen her." Then Holofernes urged her to eat and drink, which she 
 did, such things as her maid prepared for her ; and she said, " I will 
 drink now, my lord, because my life is magnified in me this day, 
 more than all the days since I was born." Holofernes took great 
 delight in her, and drank much more wine than he had ever drank 
 at any time before in one day. At last, when evening was come the 
 servants retired, and Vagao shut the tent, and Judith was alone with 
 Holofernes, and he was drunk with the wine. Then Judith, praying 
 to God to assist her, took down his sword which was at his head, 
 and she took hold of the hair of his head and said, " Strengthen me, 
 Lord God of Israel, this day." And she smote him twice upon his 
 neck, and took away his head. Then she pulled down the canopy, 
 and went forth and gave the head to her maid, who put it in her 
 
176 LEGENDS AND STORIES 
 
 meat-bag, and they went forth into the valley, as was their custom. 
 But now they kept on till they came to Bethulia ; and Judith called 
 to the watchman when they were still afar otf. And when her voice 
 was heard, all the city hastened to hear what news she might bring. 
 And she commanded them to praise God, and showed them the head 
 of Ilolofcrnes and the silken canopy. Then Judith gave an order 
 that they should hang the head on the highest i»art of the wall, and 
 when the morning should come every man should take his weapon 
 and go forth as if to battle ; then the Assyrians would go to the tent 
 of Holofernes, and fear should fall upon them, and they would flee 
 before the men of Bethulia. And it was all as she said. Now, when 
 Vagao knocked at the door of the tent, he had no answer, — he went 
 not in, for he thought that Holofernes had slept with Judith, — but 
 when he could hear no one he entered, and found the body from which 
 the head had been cut away. Then was the Assyrian camp filled with 
 dismay, and they fled into every way of the plain and of the hill coun- 
 tr3\ And the children of Israel fell upon them, and smote them, and 
 chased them beyond Damascus. And the tent of Holofernes with all 
 its rich appointments was given to Judith ; and the men of Bethulia 
 spoiled the camp of the Assyrians. Then Judith sang a song of tri- 
 umph ; and she went to Jerusalem, and gave the tent and all its 
 belongin^xs to the sanctuary, and they feasted there for three months. 
 And Judith lived to be one hundred and five years old; but she 
 would not marry, though many desired her. And the people of 
 Israel esteemed her according to her worth ; and when she died they 
 of Bethulia mourned her seven days, and buried her by the side of 
 her husband, Manasses. 
 
 St. Julia (/>. Ste. Julie ; Ital. Santa Giulia) was a noble virgin, 
 who is often represented with the Brescian saints. She was martyred 
 at Corsica, and her relics carried to Brescia, where a church and con- 
 vent were dedicated to her. She is painted young, lovely, and richly 
 attired. She died in tlie fifth century. May 22. 
 
 Julian the Apostate. Julian, Flavins Claudius, Emperor of 
 Rome, nephew of Constantino the Great. Famous for his attempt 
 to re-establish paganism. Born at Constantinople in 331, died of a 
 wound received in battle near Ctesiphon, when fighting against Sapor, 
 King of Persia, being thirty-two years old. Wiien young, he was kept 
 in obscurity by his cousin Constantius, from jealousy. He was first 
 
ILLUSTRATED IN ART. 177 
 
 taught by Christian bishops, and was then a pupil of the school at 
 Atheus, and intimately associated with men distinguished for wonder- 
 ful piety and learning. His defenders plead that he revolted from 
 the Church on account of its intolerance of philosophy. But if he 
 hated intolerance, how must he have hated himself; for he persecuted 
 those he called persecutors, and became a fanatic in his opposition to 
 religion. For the legend of his death, see St. Mercurius. 
 
 St. Julian Hospitator [Ital. San Giuliano Ospitale ; Fr. St. Ju- 
 lien I'Hospitalier) was a count, and lived in great state. He hunted 
 and feasted continually. One day, as he pursued a deer it turned on 
 him and said, " Thou who pursuest me to the death shalt cause the 
 death of thy father and thy mother ! " He stopped affrighted, and 
 resolved to flee from his parents in order not to fulfil the prophecy. 
 So he went into a far country. The king of this country received 
 him kindly, and gave him a rich and lovely widow for his wife, with 
 whom he lived so happily as to forget his home and the prophecy. 
 But his ftither and mother had put on the attire of pilgrims, and set 
 out to find their son. Now, while Julian was absent at court, they 
 arrived at his house, and Basilissa, his wife, showed them every kind- 
 ness, and put them in her own bed to sleep. The next morning, 
 while she was gone to church to thank God for having brought them 
 to her, Julian returned. He entered his chamber, and in the dim 
 light saw two people in bed, and one of them a bearded man. Seized 
 with furious jealousy, he drew his sword and slew them both. Rush- 
 ing out, he met his wife. Astonished, he asked who was in his bed, 
 and hearing the truth was as one dead. He then wept bitterly, and 
 exclaimed, *'Alas! by what evil fortune is this, that what I sought 
 to avoid has come to pass 1 Farewell, my sweet sister ! I can never 
 again lie by thy side, until I have been pardoned by Christ Jesus for 
 this great sin!" But she replied, "Nay, my brother, can I allow 
 thee to depart, and without me ? Thy grief is my grief, and whither 
 thou goest I will go." So they travelled till they came to a stream 
 swollen by mountain torrents, in which many who tried to cross were 
 drowned. Here Julian built a cell for himself and a hospital for the 
 poor ; and he constantly ferried the travellers over the river without 
 reward. At length, one stormy night in winter, when it seemed that 
 no boat could cross the stream, he heard a sad cry from the opposite 
 bank. He went over, and found a youth who was a leper dying from 
 
 12 
 
178 LEGENDS AND STORIES 
 
 cold and weariness. In spite of his disease he carried hira over and 
 bore him in his arms to his own bed, and he and BusiUssa tended hira 
 till morning, when the leper rose np, and his face was transformed 
 into that of an angel, and he said, "Julian, the Lord hath sent me to 
 thee ; for thy penitence is accepted, and thy rest is near at hand." 
 And he vanished from sight. Then Julian and his wife fell down, and 
 praised God for his mercies ; and soon they died, for they were old, and 
 full of good works. He is patron saint of ferr^'men and boatmen, of 
 travellers and of wandering minstrels. His dress should be that of a 
 hermit ; his attribute a stag, which may be distinguished from that 
 of St. Hubert by the absence of the crucifix between the horns. 
 January 9, a. d. 313. 
 
 St. Julian of Rimini was of Cilicia ; and but little is known of 
 him l)eyund the fact tiiat he endured a prolonged martyrdom with 
 unfailing courage. Of this St. Chrysostom writes. He is represented 
 as young and graceful, but melancholy. He is richly dressed, and 
 caiTies the palm, the standard of victorj'', and the sword. March 16. 
 
 Julian. There are twelve saints of this name ; but the two given 
 above are the most important, and most frequently represented in art. 
 
 St. Justa, or Justina, and St. Rufina, patronesses of Seville. 
 These were the daughters of a potter of Seville. They sold earthen- 
 ware, and gave away all they made after supplying their bare neces- 
 sities. Some women went to buy of them vessels to be used in the 
 worship of Venus. The saints answered that they would sell nothing 
 for that purpose ; whereupon the women broke all tlieir ware, and 
 the populace seized them and bore them to the prefect. But first, 
 the saints destroyed the image of Venus. The}" were condemned to 
 the torture. Justa died on the rack, and Rufina was strangled. The 
 Giralda is their especial care, and it was believed tiiat this beautiful 
 tower was preserved by them in the terrible thunder-storm of 1504. 
 They are sometimes painted as muchachas (or of the humbler class), 
 and sometimes beautifully attired. They always bear palms and 
 alcarrazaif, or earthen pots. July 19, a. d. 304. 
 
 St. Justina of Antioch. See St. Cyprian. September 26, 
 A.D. 301. 
 
 St. Justina of Padua {Lat. Sancta Justina Patavina Urbis Pro- 
 tectrix ; Ital. Santa Giustina di Padova ; Fr. Ste. Justine de Pa- 
 doue) was a daughter of King Vitalicino, who was a Christian, and 
 
ILLUSTRATED IN ART. 179 
 
 brought up his child in the same faith. After the death of her father 
 she was accused before the Emperor Maximian, who ordered her death 
 by the sword. She opened her arms, was pierced through the bosom, 
 and died. She is patroness of Padua and Venice ; and in the former 
 city there is a sumptuous church in her honor, which was founded in 
 453, and rebuilt in the sixteenth century. Her proper attribute is 
 the sword transfixing her bosom. Sometimes the unicorn, which be- 
 longs to Justina of Antioch, is also given to this saint, which causes 
 confusion between the two. The unicorn attending a female is also 
 the emblem of chastity; when it accompanies Justina of Padua, the 
 Venetian costume, or Venice itself, or else St. Mark in the distance, 
 will usually decide ; but when the female is alone or with a company 
 of martyrs and the unicorn, it is Justina of Antioch. October 7, 
 A. D. 303. 
 
 St. Lambert of Maestricht {Ital. San Lamberto ; Fr. and 
 G€7\ Lambert, Lanbert, or Landbert). This name signifies, " illustri- 
 ous with landed possessions." He was Bishop of Maestricht, but was 
 exiled and recalled in 677. It is said that when an acolyte he car- 
 ried burning coals in the folds of his surplice to kindle the incense ; 
 this typifies his fervor. The cause of his death is given in two ways. 
 One account is that two brothers who had robbed the church of 
 Maestricht were slain without the knowledge of the bishop, and 
 their kinsmen in revenge entered the house of Lambert, and mur- 
 dered all within. He was killed w4th a dart or javelin. The other 
 story is that, having boldly reproved Pepin d'Heristal for his love of 
 his mistress, the beautiful Alpaide, the grandmother of Charlemagne, 
 one of her relatives entered his dwelling and slew him. His attributes 
 are the palm and javelin September 17, a. d. 709. 
 
 Lamech. There is a Jewish tradition that after Lamech became 
 blind, he was hunting in a forest where Cain had concealed himself, 
 and mistaking the vagabond for a wild beast, he slew him with an 
 arrow, and afterwards killed his son, Tubal-Cain, who had pointed 
 out to him the thicket in which Cain had been. This is said to 
 explain Gen. iv. 23, " For I have slain a man to my wounding, 
 and a young man to my hurt." This legend has been illustrated 
 in an engraving by Lucas von Leyden, and in sculpture in the 
 cathedrals at Amiens and Modena as well as in the Campo Santo at 
 Pisa. 
 
180 LEGENDS AND STORIES 
 
 Last Supper (Ital. II Cenacolo, LaCena; Fr. La C^ne ; Ger. 
 Das Abeiuliiiai]! Christi). This subject occupies a most important 
 place in art when iUustratiug the history of Christ as the Redeemer. 
 It has been treated in two distinct modes, — first, as a mystery, the 
 institution of the Sacrament of the Eucharist ; again as illustrative 
 of the detection and exposure of Judas. Keeping this distinction 
 in mind will help to explain the differences in trea,tmeiit of the 
 various artists, and will influence the judgment in deciding points 
 connected with them ; as what seems irreverent and out of place in 
 a religious and devotional picture is quite admissible in one that 
 is barely historical. 
 
 St. Laurence {Lat. S. Laurcntius; Fr. St. Laurent; Ifal. and 
 Sp. San Lorenzo ; Ger. Der Heilige Laurentius, or Lorenz). Histori- 
 cally, but little is known of this saint. Even the time and place of 
 his birth are matters of doubt ; but that he existed, and was martyred 
 according to the general belief, is undoubtedly true. His legend re- 
 lates that he was a Spaniard, and a native of Osca, or Huesca, in 
 Aragon, where his parents are honored as SS. Orientius and Patienza. 
 He went to Rome when quite young, and by his exemplary life so 
 pleased Sixtus IL, then Bishop of Rome, that he made him his arch- 
 deacon, and gave the treasures of the Church into his care. When Six- 
 tus was condemned to death as a Christian, St. Laurence clung to him, 
 and desired to accompany him, saying, among other things, " St. Peter 
 suffered Stephen, his deacon, to die before him ; wilt thou not also 
 suffer me to prepare thy way?" Sixtus assured him that in three 
 days he would follow him, and that his sufferings would be far the 
 greatest, because, being younger and stronger, he could longer endure. 
 He also commanded Laurence to distribute the property of the Church 
 to the poor, so that the tyrant should never possess it. So Laurence 
 took the treasures, and sought through all Rome for the poor ; and he 
 came at night to the Ccclian Hill, where dwelt Cyriaca, who was a 
 devout widow, who often concealed the persecuted Christians and 
 cared for them. She was sick, and St. Laurence healed her by laying 
 his hands on her, and also washed the feet of the Christians in the 
 house, and gave them alms. Thus from house to house he dispensed 
 his charities, and prepared for his hastening martyrdom. The tyrant, 
 learning that the treasures were in his hands, ordered him to be 
 brought to the tribunal. He was required to tell where the treasures 
 
ILLUSTRATED IN ART. 181 
 
 were; but this demand he refused, and was put into a dungeon under 
 the care of Hippolytus, whom he converted to Christianity with his 
 whole family, so that they were baptized. Being questioned again by 
 the prefect concerning the treasures, he promised that in three days 
 he would show them. The time arriving, he gathered the poor ones 
 to whom he had given aid together, and showed them to the tyrant, 
 saying, " Behold, here are the treasures of Christ's Church ! " The 
 prefect then ordered him to be tortured until he should tell what he 
 wished to know. But no horrors could subdue the saint ; and the 
 prefect ordered him to be carried by night to the baths of Olympias, 
 which were near the villa of Sallust, and a new torment inflicted on 
 him, which was that he should be stretched on an iron bed made of 
 bars like a gridiron, and roasted over a fire kindled beneath. This 
 was done; and all who saw were filled with horror of the tyrant 
 who could conceive such cruelty, and condemn so gentle and comely 
 a youth to such suffering. But Laurence was still unsubdued, and 
 cried out, "Assatus sum; jam versa et manduca" ("1 am done or 
 roasted ; now turn me and eat me "). And all were confounded by 
 his endurance. Then he looked to heaven, and said, " I thank thee, 
 my God and Saviour, that I have been found worthy to enter into 
 thy beatitude ! " and so he died. The prefect and executioners went 
 away, and Hippolytus took the body and buried it in the Via Tibur- 
 tina. For this the tyrant commanded him to be tied to the tail of a 
 wild horse, and so he was martyred. Soon after, this prefect, as he sat 
 in the amphitheatre, was seized with pangs of death, and cried out to 
 St. Laurence and Hippolytus, as he gave up the ghost. In Rome six 
 churches have been dedicated to St. Laurence; in Spain, the Escurial; 
 in Genoa, a cathedral ; and in England, about two hundred and 
 fifty churches, besides many others in all Christendom. St. Laurence 
 is connected with the death of the Emperor Henry IL by the follow- 
 ing legend. One night, as a hermit sat in his hut he heard a sound 
 as of a host rushing past. He opened his window, and called out to 
 know who they could be. The answer came, "We are demons. 
 Henry the Emperor is about to die at this moment, and we go to 
 seize his soul." The hermit then begged that on their return they 
 should tell him the result of their errand. This they promised, and 
 after a time that same night they came again and knocked at the 
 window. When the hermit questioned of their success, the fiends 
 
182 LEGENDS AND STORIES 
 
 swore that all had gone ill ; for they arrived just as the emperor ex- 
 pired, and were about to seize his soul when his good angel came to 
 save him. After a long dispute the Angel of Judgment (St. Michael) 
 laid his good and evil deeds in the scale, and the latter descended 
 and touched the earth, and the victory was to the demons, when, lo ! 
 the roasted fellow (for so he wickedly called the saint) appeared, and 
 threw into the other scale the holy cup, which changed the balance 
 and defeated the fiends. But the demon had avenged himself by 
 breaking the handle off the cup, and this he gave the hermit. In 
 the morning the hermit hastened to the city and found Henry dead, 
 and one handle gone from the cup he had given the Church, and this 
 had disappeared in the night. St. Laurence is usually painted in the 
 rich dress of an archdeacon, bearing the palm and la graticola, or grid- 
 iron. But sometimes he carries a dish full of money, and the cross, 
 to signify his office of treasurer to the Church, and also of deacon, for 
 deacons bore the cross in processions. The gridiron varies in form 
 and size. Sometimes it is embroidered on his robe, suspended round 
 his neck, or borne in his hand ; and again he puts his foot on it in 
 triumph. Patron of Nuremberg, the Escurial, and Genoa. August 
 10, A. D. 258. 
 
 St. Lazarus {Lat and Ger. same as Eng. ; Fr. St. Lazare ; Ital. 
 San Lazarro ; Sp. San Lazaro, Lazarillo : signification, "God will 
 help"). This saint is venerated as the first bishop of ^Marseilles. 
 When seen in any pictures other than those of his resun-ection, 
 he wears, in common with many other saints, the bishop's dress ; but 
 as he is most frequently associated with Mary and Martha, he is not 
 easily mistaken. In rare instances a bier is seen in the background. 
 September 2. 
 
 St. Leander. Febn^ary 27, a. d. 596. See St. Isidore. 
 
 St. Leocadia was a native of Toledo. She was thrown into 
 prison during the persecution of Diocletian. "While there she was 
 told of the death of St. Eulnlia, who was her friend, and she ear- 
 nestly prayed that death might reunite them. Her i)rayer was soon 
 answered, and she died in prison. Another legend relates that she 
 was thrown down from a height of rocks, and a chapel was built on 
 the spot where she fell, and in it she was buried. "When St. Ilde- 
 fonso had written his treatise defending the doctrine of the porpctnal 
 virginity of the Motlicr of God, angels rolled the stune from the tomb 
 
ILLUSTRATED IN ART. 183 
 
 of St. Leocadia, and she went to St. Ildefonso to tell him of the ap- 
 probation of his work in heaven. Before she could disappear he cut 
 a piece from the mantilla which she wore, and this relic was pre- 
 served as one of the Church treasures. She is patroness of Toledo, 
 and her statue surmounts the gate (Puerta del Cambron). She is 
 seen only in Spanish pictures. December 9, a. d. 304. 
 
 St. Leonard {Lat. S. Leonardus ; Ital. San Leonardo ; Fr. 
 St. Leonard, or Lionart : signification, " brave as a lion ") was a 
 courtier of the court of King Theodobert, and was much beloved by 
 the king for his cheerfulness and amiability. He was a Christian, 
 and especially delighted in visiting and relieving prisoners and cap- 
 tives ; and oftentimes the king pardoned those for whom he pleaded. 
 At length, weary of the court, he retired to a desert near Limoges, 
 and became a hermit. One day, as the king and queen, with all the 
 court, rode to the chase, the queen was seized with the pains of child- 
 bearing, and seemed likely to die. The spot where they were was 
 near the house of Leonard ; and he, hearing of this distress, came and 
 prayed for the queen, and she was soon safely delivered. Then the 
 king gave St. Leonard a portion of the forest, and he founded a re- 
 ligious community, but he would never accept any office above that 
 of deacon. His dress is that of a Benedictine or of a deacon, and his 
 attribute a chain. Sometimes he bears a crosier as founder of a com- 
 munity, and often slaves or captives are near him. November 6, 
 A. D. 559. 
 
 St. Leopold of Austria {Ger. Der Heilige Leopold, Luitpold, 
 or Leupold : signification, " bold for the people "). Leopold, Margrave 
 of Austria, was born in 1080. At twenty-six he married Agnes, 
 widow of Frederic, Duke of Suabia. She bore him eighteen chil- 
 dren, and eleven of them were living at his death. He founded the 
 splendid monastery of Kloster-Neuberg, on the Danube. The legend 
 relates that soon after his marriage he stood with Agnes on the bal- 
 cony of his palace of Leopoldsberg. They regarded the extensive view 
 before them, with Vienna near by ; and hand in hand, they vowed to 
 build and endow an edifice for the service of God in gratitude to Him 
 who had blest their love. Just at that moment the wind lifted, and 
 bore away the bridal veil of Agnes. Eight years from this time, 
 when hunting in a forest near by, Leopold found this veil on a 
 tree. He remembered his vow, ordered the forest cleared, and 
 
184 LEGENDS AND STORIES 
 
 built the monastery of Kloster-Neuberg. A flourishing town was 
 built around it, and some of the finest vineyards in Austria were 
 here. The whole life of Leopold was that of a virtuous and just 
 man. He is one of the patron saints of Austria, and is represented 
 in armor. Sometimes he has a rosary in his hand. November 15, 
 A. D. 113G. 
 
 St. Lieven, or Livin, was a poet and a Benedictine missionary. 
 He was born in Ireland, and educated in the schools of that country, 
 famous in those days for their superiority. While pursuing his la- 
 bors near Ghent, he was cruelly martyred. His tongue was pulled 
 out, and then his head cut off. The mother of St. Brice had been 
 his hostess, and both she and her son were killed with St. Lieven. 
 He had written a hymn in honor of St. Bavon, within whose church 
 at Ghent he was buried ; and there his relics still repose. He is 
 sometimes painted holding his tongue with tongs. Eubens painted 
 this martyrdom with terrible truthfulness. November 12, a. d. G56. 
 
 St. Lioba. This saint was the most distinguished companion 
 of St. Walburga. She was a poet, and very learned for the time in 
 which she lived. Charlemagne and his Empress Hildcgarde were 
 very fond of Lioba, and would gladly have kept her with them as a 
 companion and counsellor, but she preferred her convent life. She 
 was buried at Fulda by the side of St. Boniface. September 28, 
 A.D. 779. 
 
 St. Longinus {Ital. San Longino ; Fr. St. Longin, Sainct 
 Lougis). This saint is known as being the " first fruits of the Gen- 
 tiles." He is said to be the centurion who pierced the Saviour's 
 side. The legend relates that soon after this act he touched his 
 eyes with his blood-stained hands, and instantly the weakness of 
 sight or Vilindness from which he had long suffered was cured. 
 ^. He then sought the Apostles, and was baptized. After this he 
 preached in Ca^sarea, and converted numbera ; and being com- 
 manded to sacrifice to the pagan deities, he refused. Longinus was 
 desirous of the martyr's crown, and assured the governor, who was 
 blind, that after his own death the governor's sight should be re- 
 stored. Upon this ho was beheaded, and immediately the governor 
 was healed, and became a Christian. This legend is repudiated 
 by the Church, but the knowledge of it explains the importance 
 given to tlie centurion in many works of art. His dress is that 
 
ILLUSTRATED IN ART, 185 
 
 of a Eoman soldier, and his attribute a spear or lance. He has 
 been patron saint of Mantua since the eleventh century, when his 
 rehcs were said to have been brought to that city. His statue is 
 under the dome of St. Peter's in Rome, because tradition says that 
 his lance or spear is still among the treasures of the Church. 
 March 1 5, a. d. 45. 
 
 St. Lorenzo Giustiniani was a Venetian of noble family. He 
 was born in 1380, and from his youth was enthusiastic in his piety. 
 Quirina, his mother, though young and beautiful, remained a widow 
 that she might devote herself to her son. At nineteen he believed 
 that he was called to a religious life by a miraculous vision. His 
 family desired him to marry, but he retired to the cloister of San 
 Giorgio-in-Alga. He came to his mother's palace to beg, " per i 
 poveri di Dio." She filled his wallet, and hid herself in her cham- 
 ber. He became so distinguished for his piety that he was made 
 Bishop of Castello. When the patriarchate of Grade was removed 
 to Venice, Lorenzo was the first to fill the office. The people so 
 revered him that they believed his prayers had saved them from 
 war, famine, and plague ; and his memory received general and en- 
 thusiastic homage long before he was canonized by Alexander VIII. 
 September 5, a. d. 1455. 
 
 St. Louis Beltran, or Bertrand {IfaLSan Ludovico Bertrando), 
 was born at Valencia. He became a celebrated Dominican, and was 
 a missionary. He lived in the sixteenth century. He was a friend 
 of St. Teresa. Feeling called to preach to the heathen, he went to 
 Peru ; but he declared that he encountered greater trials from the 
 wickedness of the Christians than from the ignorance of the hea- 
 then. He has no especial attribute ; but Peruvians or Peruvian 
 scenery often determines his personality. Espinosa placed himself 
 and his family under the care of this saint during the plague in 
 Valencia in 1647; and in consideration of their protection from 
 harm he painted a series of pictures, and placed them in the chapel 
 of the saint in the convent of San Domingo at Valencia. October 9, 
 A. D. 1581. 
 
 St. Louis Gonzaga, or St. Aloysius, was born in 1568. He 
 was the oldest son of the Marchese di Castiglione. He entered the 
 Society of Jesus when not yet eighteen years old. He became emi- 
 nently distinguished for his learning, piety, and good works, and died 
 
186 LEGENDS AND STORIES 
 
 at Rome in 1591 of fever, which he contracted while nursing the sick. 
 He has no particiUar attribute, but his youth distinguishes him from 
 most saints of his order, a. d. 1501. 
 
 St. Louis, King of France (Lat. S. Ludovicus Rex ; Ital. 
 San Luigi, Re di Francia). Son of Louis VIII. and Blanche 
 of Castile. Boni in 1215 at Poissy. The holiness of Louis, his 
 talents and virtues, combined to make him respected and beloved 
 by all ; and even Voltaire said of him, " II n'est guere donne a 
 I'homme de pousser la vertu plus loin ! " The Franciscans claim 
 that lie put on their habit before embarking on his first crusade, 
 and that in it he died. He was a great collector of relics, for which 
 he had an extreme veneration. Baldwin IL secured his aid by sur- 
 rendering to him the crown of thorns ; and when it was brought from 
 Constantinople Louis carried it from Sens to Paris, barelieaded and 
 barefooted. Having also a piece of the " True Cross," he built the 
 beautiful chapel. La Sainte Chapelle, in honor of these precious relics. 
 In 1247, being very sick, he lay in a trance for hours. When he 
 awoke he exclaimed, *'La Lumiere de I'Orient s'est repandue du haut 
 du ciel sur moi par la grace du Seigneur, et m'a rappele d'entre les 
 morts ! " He then called the Archbisliop of Paris, and in spite of all 
 remonstrance from his priests and friends he commanded the cross of 
 the crusade to be affixed to his dress. The archbishop obeyed with 
 tears and sobs. As soon as his health allowed, he sailed for Egypt. 
 His wife and brothers went also ; and his arm}- of fifty thousand men 
 embraced the flower of the French nobility. After many disasters, 
 Louis was made prisoner. But his zeal never cooled, and he re- 
 garded all his soldiers who perished as martyrs of a noble type. 
 When ransomed, he spent tliree years in Palestine, and returned 
 to France, wliere he remained sixteen years. He was a wise ruler, 
 and repaired his losses and enlarged his kingdom. At the end of 
 this time he set out on a second crusade. Those whom he left as 
 children when he went at first, now made his army. After more 
 trials by disease and suffering, he died in his tent, lying upon ashes, 
 and wearing the dress of a penitent. A portion of his relics were 
 taken to Palermo, and placed in the church of Monreale. The re- 
 mainder were laid in St. Denis, but did not escape the destroyers in 
 the first revolution. His proper attributes are the crown of thorns, 
 his kingly crown and sword. August 25, a. d. 1270. 
 
ILLUSTRATED IN ART. 187 
 
 St. Louis of Toulouse {Ital. San Ludovico Vescovo) was the 
 nephew of the kist-named saint, son of the King of Naples and 
 Sicily. Like his kingly uncle-saint, he was piously reared by his 
 mother. When he was but fourteen, his father, being made prisoner 
 by the King of Aragon, gave Louis and his brothers as hostages. He 
 became wearied of everything but religion, and in 1294, when he was 
 made free, he gave all his royal rights to his brother Robert, and 
 became a monk of the Order of St. Francis. He was then twenty- 
 two years old. Soon he was made Bishop of Toulouse ; and he set 
 out, barefooted and clothed as a friar, to take his new office. He 
 went into Provence on a charitable mission, and died at the castle of 
 Brignolles, where he was born. He was first buried at Marseilles, 
 then removed to Valencia, where he was enshrined. His pictures 
 represent him as young, beardless, and of gentle face. He has the 
 fleur-de-lys embroidered on his cope or on some part of his dress. 
 The crown which he gave away lies at his feet, while he bears the 
 mitre of a bishop. August 19, a. d. 1297. 
 
 Soeur Louise de la Misericorde, who was first the lovely 
 Louise de la Valliere, was never canonized as a saint, except in the 
 hearts of those to w^iom her sorrow and suffering, her repentance 
 and charities, have made her martyr and saint. She became a Car- 
 melite nun at thirty years of age, in 1674. She commanded Le Brun 
 to paint " Mary Magdalene Renouncing the World," as an altar-piece 
 for her convent. It has been thought a portrait of her ; but many 
 believe that another Magdalene by the same artist, which is in 
 Munich, is probably the best likeness of La Valliere. 
 
 St. Lucia {Eiig. St. Lucy, or Luce; Fr. St. Luce, or Lucie). 
 W^hen Diocletian was emperor and Pascasius was governor of Sicily, 
 this saint dwelt in Syracuse. She was a nol^le and virtuous maiden. 
 Her mother was named Eutychia. Lucia, without the knowledge of 
 her mother, had made the vow of chastity ; but her friends had her 
 betrothed to a rich young man who was not a Christian. Eutychia 
 being ill, her daughter persuaded her to visit Catania to pay her devo- 
 tions at the shrine of St. Agatha. While Lucia knelt beside the tomb 
 she had a vision of the saint, who addressed her thus, " my sister 
 handmaid of Christ," and assured her that her mother was healed, 
 and that, as Catania had been blessed by Agatha, so Lucia should 
 obtain the favor of Heaven for Syracuse. Now, when her mother was 
 
188 LEGENDS AND STORIES 
 
 healed, Lncia persuaded her to allow that she should remain single, 
 and wished her dowry to give to the poor. Her mother feared lest 
 she hhojild he a beggar before she died, and hoped to die soon if Lucia 
 thus distributed Ijer wealth. But the daughter so entreated and 
 argued that at length Eutychia consented willingly. Then Lucia 
 gave to the poor:»all she had. This so enraged the young pagan to 
 whom she was betrothed that he accused her to Pascasius as a 
 Christian. She was taken to this cruel governor, who ordered her to 
 sacrifice to the gods ; and when she would not, he condemned her to 
 be taken to a vile place and treated with indignity. She assured him 
 that he could not make her sin, although he could control her body j 
 for tliat was not sin to which the mind did not consent. Then the 
 tyrant in fury commanded her to be taken away ; but when they tried 
 they could not move -her. Then they fastened ropes to her, and 
 pulled her, but still she remained fixed. All the magicians and 
 sorcerers were brought, but their spells had no power on her. Then 
 they kindled a great fire about her; but she prayed that these 
 heathens might be confounded, and the fire did not harm her. At 
 this Pascasius was so enraged that a servant, in order to please him, 
 murdered her by piercing her throat with a poniard. Her body was 
 buried by the Christians on the very spot where she died ; and not 
 long after a church was erected there, and dedicated in her name. 
 This legend, which is one of the most ancient, does not speak of the 
 loss of her eyes, but more modern ones relate the following additional 
 story. There dwelt in Syracuse a youth, who having seen her but 
 once was so enamoured of her that he took every means to woo her, 
 and constantly protested that it was her wonderfully beautiful eyes 
 which so haunted him and possessed his soul that he could not rest. 
 Whereupon Lucia, considering the Scripture saying, " If thine eyo 
 offend thee, pluck it out," took out her eyes and sent them to the 
 young man on a dish, with this message, "Here hast thou what thou 
 hast so much desired ; and for the rest, I beseech thee, leave me now 
 in ])oa('e." Tlic young man was so affected by this that he became* a 
 convert to Christianity and an example of virtue and cliastity. But 
 Lucia did not remain blind ; for as she was one day praying, her eyes 
 were restored and were more beautiful than at first. The legend 
 advises those who doubt this to consult the writings of various learned 
 men, where they will find these facts related. There is another legend 
 
ILLUSTRATED IN ART. 189 
 
 which makes the loss of her eyes a part of her martj^rdom, but there 
 is httle authority for this. Her attributes are a hght, which is the 
 signification of her name ; her eyes on a dish, with or without an awl 
 by which they were bored out ; and a poniard as the instrument of 
 her death. Sometimes light proceeds from wounds in her neck, and 
 again she is being pulled by men and oxen, with no effect. In her 
 apotheosis an angel carries her eyes to heaven, while others bear the 
 saint. Patroness of Syracuse ; protectress against all diseases of the 
 eye ; patroness of the laboring poor. December 13, a. d. 303. 
 
 St. Ludmilla was the grandmother of St. Wenceslaus, or Wenzel, 
 who is venerated in the north of Germany. Ludmilla was converted 
 by the preaching of St. Adelbert, and she educated her grandson in 
 the Christian faith. His brother Boleslaus w^as a pagan, and instructed 
 by his mother, Drahomira. Bohemia at length became divided between 
 Christians and pagans ; and Boleslaus and his mother determined to 
 kill Ludmilla, who protected the Christians. They hired assassins 
 who strangled her with her veil when she was praying in her oratory. 
 Wenceslaus was then persuaded to visit his mother, and was slain by 
 his brother when he too was in the act of paying his devotions at the 
 altar. Ludmilla was the first martyr saint of Bohemia. September 
 16, A. D. 927. 
 
 St. Luke {Lat. S. Luca ; Ital. San Luca ; Fr. St. Luc). We are 
 told but little of St. Luke in the Gospel. It would seem that he was 
 not converted until after the Ascension of our Lord. He was a 
 disciple of Paul, and was with him until his death. Some say he was 
 crucified at Patras, and others that he died a peaceful death. That 
 he was a physician may be inferred from the fact that Paul speaks of 
 him as " Luke, the beloved physician ; " but the general belief that 
 he was an artist rests on Greek traditions, and can only be traced to 
 the tenth century. A picture of the Virgin found in the Catacombs 
 with an inscription to the import that it is " one of seven painted 
 by Luca," is regarded as a confirmation of this belief concerning the 
 Evangelist Luke. 
 
 Tradition relates that he carried always with him two portraits, 
 one of the Saviour and the other of Mary. He made many con- 
 verts by displaying these faces, which inspired those who saw them 
 with devotion. ^Moreover, in his hands, they became the instruments 
 of miracles. In the church of Santa Maria, in Via Lata at Rome, 
 
190 LEGENDS AND STORIES 
 
 a small chapel is shown as tliat in which Luke wrote his Gospel 
 and niiiltiplied images of the Virgin, which it was his deliglit to do. 
 From these legends he has been chosen the patron saint of artists and 
 academies of art. He is often represented as painting the Virgin. 
 His attributes are the ox, given him because he wrote especially of 
 the priesthood of the Saviour, and the ox is the emblem of sacrifice ; 
 the book, signifying his writings, and a portrait of the Virgin placed 
 in his hand. Sometimes the ox has wings ; and again the head of an 
 ox is placed on the figure of a man as a symbol of this Evangelist. 
 In the church of San Domenico and San Sisto at Rome, there is a 
 tablet which is inscribed thus : " Here at the high altar is preserved 
 that image of the most blessed Maiy which being delineated by St. 
 Luke the Evangelist, received its colors and form divinely. This is 
 that image with which St. Gregory the Great (according to St. An- 
 tonine), as a suppliant, purified Rome ; and the pestilence being dis- 
 pelled, the angel messenger of peace, from the summit of the castle 
 of Adrian, commanding the Queen of Heaven to rejoice, restored 
 health to tlie city." Another picture in the Ara Coeli claims to be 
 the one which was thus honored. Both of them are dark and far 
 from beautiful ; and if they are the work of St. Luke, I would much 
 prefer the word-picture of Mary which he gives in his Gospel to those 
 of his brush. October 18. 
 
 St. Lupo. See St. Adelaide. 
 
 St. Macarius (of Alexandria) was one of the most famous hermit 
 saints of Egypt. He is represented in the great fresco by Pietro 
 Laurati in the Campo Santo at Pisa. He is in the centre, looking 
 down at a skull which he touches with his staff. This is exj)lained by 
 the following legend : As Macarius was wandering among the Egyp- 
 tian tombs he saw a skull of a mummy. He turned it over, and asked 
 to whom it belonged. It answered, *' To a })iigan." He tlicn said, 
 " Where is thy souir* And the skull replied, " In hell." Macarius 
 then said, " How deep ? " " The (le])th is greater tlian the distance from 
 heaven to eartli," answered the skull. Tlien Macarius asked, "Are 
 there any dee])er than thou art 1 " and the skull re])lied, *' Yes, the Jews 
 are deeper still." And a^Min the hermit said, "Are there any deeper 
 than the JewsV' " Yes, in sooth ! " replied the skull ; " for the Chris- 
 tians whom Jesus Ciirist hath redeemed, and who show in their actions 
 that they desj)ise his doctrine, are deeper still ! " January 2, a. d. 31)4. 
 
ILLUSTRATED IN ART. 191 
 
 Madonna, La, or Our Lady {Fr. Notre Dame ; Ger. Unsere 
 liebe Fran; Eng. The Virgin Mary; Lat. Virgo Gloriosa, Virgo 
 Sponsa Dei, Virgo Potens, Virgo Veneranda, Virgo Prtedicanda, Virgo 
 Clemens, Virgo Sapientissima, Sancta Virgo Virginum ; Ital. La 
 Vergine Gloriosa, La Gran Vergiue delle Vergini ; Fr. La Grande 
 Vierge ; Gr. ©eoroKr)). 
 
 Taking the legends connected with the life of Mary in order, the 
 first is the legend of Joachim and Anna (Ital. La Leggenda di Saiit' 
 Anna Madre della Gloriosa Vergine Maria, e di San Gioacchino). 
 See St. Joachim. 
 
 The next historical picture is The Nativity of the Blessed Virgin 
 (Fr. La jSTaissance de la S. Vierge ; Ital. La Xascita della B. Ver- 
 gine ; Ger. Die Geburt Maria). As tradition tells that Joachim 
 and Anna were " exceedingly rich," the room in which the birth is 
 represented is usually rich in furniture and decorations. A glory 
 sometimes surrounds the head of the child. Most artists have also 
 painted attendants, and a number of friends and neighbors who have 
 come to rejoice with St. Anna that her prayers are answered and a 
 child born to her, while she herself reclines on her bed and receives 
 the attentions of the handmaidens and the congratulations of her 
 friends. September 8. 
 
 The Presentation of the Virgin (Ital. La Presentazione, ove nostra 
 Signora piccioletta Sale i gradi del Tempio ; Ger. Die Vorstellung 
 der Jungfrau im Tempel, Joachim imd Anna weihen ihre Tochter 
 Maria im Tempel). The legend says : " And when the child was 
 three years old, Joachim said : ' Let us invite the daughters of 
 Israel, and they shall take each a taper or a lamp, and attend on 
 her, that the child may not turn back from the temple of the Lord.' 
 And being come to the temple, they placed her on the first step, and 
 she ascended alone all the steps to the altar; and the high-priest 
 received her there, kissed her, and blessed her, saying, ' Mary, the 
 Lord hath magnified thy name to all generations, and in thee shall 
 be made known the redemption of the children of Israel.' And 
 being placed before the altar, she danced with her feet, so that all 
 the house of Israel rejoiced with her, and loved her. Then her 
 parents returned home, blessing God because the maiden had not 
 turned back from the Temple." There are various pictures of the 
 life of Mary in the Temple. She is represented as instructing her 
 
192 LEGENDS AND STORIES 
 
 companions, as spinning, and as embroidering tapestr}'. She is some- 
 times attended by angels ; and tradition declares that her food was 
 supplied by them, and tliat Mary had the privilege, which none 
 other of her sex ever had, of going into the Holy of Holies to pray 
 before the ark of the covenant. Presentation of B. V. November 21. 
 The Marriage of the Virgin {Ital. II Sposalizio ; Fr. Le Ma- 
 nage de la Vierge; Ger. Die Trauung Mariii). When fourteen years 
 old, Mary was told by the high-priest that it was proper for her to 
 be married. But she replied that her parents had dedicated her to 
 the service of the Lord. Then the high-priest told her of a vision 
 he had had concerning her, and she submitted herself to the Lord's 
 appointment with sweet humility. The manner in which her hus- 
 band was selected is told in the legend of St. Joseph. In the rep- 
 resentations the Virgin is attended by a train of maidens, and the 
 disappointed suitors are often seen. The priest joins her hand to 
 that of Joseph, or Joseph is placing the ring on her finger. Joseph 
 frequently carries his blossomed wand, while the other suitors break 
 or trample on theirs. The cathedral of Perugia is said to contain 
 among its relics the nuptial ring of the Blessed Virgin. The return 
 of Joseph and Mary to their house is also a subject of art ; and 
 Luini represents them as walking hand in hand, Joseph regard- 
 ing her with veneration, and she looking down, modestly serene. 
 January 23. 
 
 The Annunciation (Fr. La Salutation Angelique, L'Annonciation ; 
 Ger. Die Verkiindigung, Der englische Gruss ; Ital. L'Annunciazione, 
 La B. Vergine Annunziata). In addition to the Gospel account of 
 this event, artists have been influenced by legends. One relates 
 that as Mary went forth at evening to draw water, she heard a 
 voice which said, "Hail, thou that art full of grace!" but she could 
 see no one. Being troubled, she returned to her house and her 
 work, which is said to have been purple and fine linen. St. Ber- 
 nard relates the event in this wise : Mary was studying the book 
 of Isaiah, and as she read the verse, " Behold, a Virgin shall con- 
 ceive and bear a son," she thought within lierself, " How blessed 
 the woman of whom these words are written ! Woulil I might bo 
 but her handmaid to serve her, and allowed to kiss her feet!" And 
 instantly the angel ajipcared to her, and in her the proi)hccy was 
 fulfilled. The time is sometimes just at evening, in reference to 
 
ILLUSTRATED IN ART, ' 193 
 
 which belief that hour has been consecrated as the " Ave Maria." 
 But others beheve it to have been midnight, and that Christ was 
 born at the same hour the following December. The place is 
 usually within the house and rarely by a fountain, as the legend 
 presents it. Sometimes Gabriel flies in from above, or is borne by a 
 cloud. Sometimes he walks, but is always young, beautiful, and yet 
 thoughtful in look. He has wings, and in the early pictures full 
 drapery. He either bears the lily (Fleur de Marie), or it is in 
 some other part of the picture. Sometimes he has the olive, typical 
 of peace, or a sceptre with a scroll inscribed "Ave Maria, gratia 
 plena ! " Very rarely he has the palm. The Holy Spirit, as a 
 dove, is sometimes poised over the head of Mary, sometimes hovers 
 toward her bosom, or enters the room through the window. A less 
 agreeable introduction is that of the Eternal Father above the sky, 
 surrounded by a glory and sending forth celestial light. The spirit 
 or sentiment of the picture depends in a great measure upon the 
 age in which it was painted. Before the fourteenth century Mary 
 is usually represented as humble and submissive, as if listening 
 to the mandate of God, and that from the lips of a superior being. 
 But after that time the increased veneration of the faithful to the 
 Virgin pictures her as she was, — the superior being ; and her aspect 
 befits the " Regina angelorum." The work-basket, typical of the 
 industry of Mary, is seldom omitted ; and to express her temperance, 
 a dish of fruit and a pitcher of water are frequently introduced. 
 There are certain mystical or allegorical representations of the An- 
 nunciation difficult to be understood. One represents a unicorn 
 taking refuge in the bosom of the Virgin : an angel near by winds 
 a hunting-horn, while four dogs crouch near him. Its signification is 
 given thus in an ancient French work. The fabulous unicorn, who 
 with his single horn was said to wound only to free the part 
 wounded from all disease, is an emblem of Jesus, the great physician 
 of souls. The four dogs represent jNfercy, Truth, Justice, and Peace, 
 as the four considerations which influeuced the Saviour to undertake 
 the salvation of men. The remainder of the explanation is so pecu- 
 liar that no translation can give the exact idea. It is thus : " Mais 
 comme c'etoit par la Vierge Marie qu'il avoit voulu descendre parmi 
 les hommes et se mettre en leur puissance, on croyoit ne pouvoir 
 mieux faire que de choisir dans la fable, le fait d'une pucelle pouvant 
 
 13 
 
104 LEGENDS AND STORIES 
 
 seule servir de piege a la licorne, eu I'littirant par le charme et 
 le parfuin de son sein virginal qu'elle lui preseiitoit — enfiii laii'T'e 
 Gabriel concouraut au mystere etoit bien reconnoissable sous les 
 traits dii veneiir aile laii9ant les levriers et enibouchant la trom- 
 pctte." Another mode of representation is that of Mar}-, standing 
 with her hands folded over her breast and her liead bowed. She is 
 beneath a splendid portico. Gabriel kneels outside and extends the 
 lily. Above, the Padre Eterno appears and sends forth the Saviour, 
 who is in the form of the Infant Christ bearing his cross, who floats 
 downward toward the earth, preceded by the Holy Spirit in the form 
 of the Dove. These ideal pictures usually, if not always, date earlier 
 than the seventeenth century. March 25. 
 
 The Visitation {Fr. La Visitation de la Vierge ; ItaL La Visi- 
 tazione di Maria ; Ger. Die Heimsuchung Mariii). This scene, 
 which represents the meeting of Mary and Elizabeth, is also called 
 " The Salutation of Elizabeth." This picture is not easily mistaken, 
 however painted ; sometimes the scene is in the garden of Zacha- 
 rias, where the legend relates that Mary often retired to meditate 
 upon the great honor God had bestowed upon her. It is told that 
 one day while in this garden the Virgin touched a flower which 
 before had no perfume, but since that time its odor is delicious. 
 Again tlie two favored women meet at the entrance of the dwelling 
 of Elizabeth. She is of course much older than Mary, but should 
 not be feeble and wrinkled. Her manner befits one who recoi;- 
 nizes the Mother of her Lord, with glad humility, but shows also a 
 certain dignity, since she herself is appointed by God to an exalted 
 motherhood. Zacharias and Joseph as well as servants are fre- 
 quently introduced, and sometimes the ass on which Mary has rid- 
 den. Zacharias is robed as a priest, and Joseph as a traveller. 
 Sometimes Elizabeth kneels as if to make more impressive her 
 words, "And whence is this to me, that the mother of my Lord 
 should come to meT' July 2. 
 
 The Nativity (Fv. La Nativitr ; Ital. II Presepio, II Nascimonto 
 del Nostro Signoro ; Ger. Die Geburt Christi). An ancient legend, 
 relates that about the same time that Csesar Augustus decreed " timt 
 all the world should be taxed," he was warned by a sibyl of the birth 
 of Jesus. The j)ictures and sculptures re})resenting this legend are 
 not improperly considered in connection with those of the Nativity, to 
 
ILLUSTRATED IN ART. 195 
 
 which they so distinctly point. The legend relates that the emperor 
 consulted the sibyl Tiburtina, to know if it were right that he should 
 accept the divine honors which the Senate had decreed to him. The 
 sibyl, after meditating some days, took the emperor alone, and showed 
 him an altar. Above this altar the heavens opened, and he saw a 
 beautiful virgin bearing an infant in her arms, and he heard a voice 
 saying, " This is the altar of the Son of the living God." Then Caisar 
 Augustus erected on the Capitoline Hill an altar, and inscribed it 
 " Ara primogeniti Dei." The church called the Ara-Coeli stands on 
 the same spot as that on which the altar was built ; and in it is a 
 bas-relief representing this legend, to which a very great antiquity is 
 attached by the Church. There are other paintings of the same sub- 
 ject. The Nativity, when treated as an historical event, is represented 
 in a stable, at midnight, and in winter. The earlier pictures give 
 Mary an appearance of suffering, but from the fourteenth century it 
 is not so. Sometimes she kneels by the child, or points to the manger 
 in which he lies, or bending over him is bright with the light which 
 comes from the child, and which, according to the legend, illuminated 
 the place with supernatural light. Joseph is sitting, or leaning on his 
 staff, and frequently holds a taper or other light to show that it is 
 night. The angels who sang the " Gloria in Excelsis " were at first 
 represented as three, but in later pictures their number is larger, as 
 of a chorus. The ox and the ass are invariably seen. The old monks 
 had various ideas associated with these animals. They regarded them 
 as the fulfilment of prophecy (Habakkuk iii. 4), and as typical of the 
 Jews and Gentiles, — the ox representing the former and the ass the 
 latter; and one old writer relates that they warmed the heavenly 
 babe with their breath. Sometimes the ass is with open mouth, as 
 if proclaiming in his way the light that had come to enlighten the 
 Gentiles. The shepherds are frequently in the background. • When 
 treated as a mystery, the Virgin adores the child who is her son and 
 her God. It is sometimes difficult to distinguish between this and 
 a " Madre Pia," but usually something is introduced to denote the 
 Nativity. The babe lies in the centre with his finger on his lip, as if 
 to say, " Verbum sum," and looks upward to the angels, who in the 
 heavens sing his glory. His hand sometimes rests on a wheat-sheaf, 
 emblem of the bread of life. Mary kneels on one side, and Joseph, 
 if present, also kneels; and often angels adore and sustain the child. ^.^ 
 
 ift 
 
196 LEGENDS AND STORIES 
 
 WlieD other figures are introduced, they are saints, or votaries for 
 whom the picture was painted. December 25. 
 
 The Adoration of the Shepherds (Fr. L' Adoration des "Bergers; 
 Ger. Die Anbetung der Ilirten ; Ital. L'Adorazione dei Pastori). 
 The shepherds present their offerings of fruits, lambs, or doves, and 
 with uncovered heads show their devotion with rude simplicity. 
 AVomen, dogs, and sheep sometimes accompany them ; and there is 
 a legend that the Apostles Simeon and Jude were of their number. 
 Sometimes the child sleeps, and the Virgin or Joseph raises the 
 covering to show him to the shepherds. When angels scatter flowers, 
 they are those gathered in heaven. 
 
 The Adoration of the Magi {Ger. Die heilige drei Konigen ; Die 
 Anbetung der Weisen aus dem Morgenland ; Ital. L'Adorazione de' 
 Magia; L'Epifania; i^r. L' Adoration des Rois Mages). This picture, 
 while it makes one of the historical series in the life of the Virgin, 
 has another deep interest in the consideration that it is the ex- 
 pression of the Epii)hany, — of the manifestation to the Gentiles of 
 God made man. The legend follows the Scripture account, and the 
 reasonable inferences to be deduced from it, more closely than many 
 others. It is that these Magi were not men who knew the arts of 
 magic, but wise prmces of some eastern country. The prophecy of 
 Balaam had been held in remembrance by their people, " I shall see 
 him, but not now ; I shall behold him, but not nigh : there shall 
 come a Star out of Jacob, and a sceptre shall rise out of Israel," 
 and when they saw a star differing from those which as learned 
 astronomers they had studied, they recognized it as the star of the 
 proj)hecy, and at once followed whither it led. It has been said that 
 the star when first seen had the form of a child bearing a sceptre or 
 cross. The wise men said farewell to their homes and friends, and 
 took numerous attend.'mts for their long journey. After many perils, 
 the climbing of mountains, the crossing of deep streams, and many 
 difficulties, they came to Jerusalem. On inquiry for the King they 
 sought, they were directed to Bethlehem, and asked by Herod to 
 bring him news on their return of where the child could be found, 
 that he too might worship him. At length the star stood still over 
 the lowly place where Jesus was. No matter how different may 
 have been their previous imaginations from the reality they found, 
 their faith was equal to the demand upon it; and they bowed down. 
 
ILLUSTRATED IN ART. 197 
 
 thus giving themselves first, and then presented the gold, which 
 signified that Jesus was king; the frankincense, that he was God; 
 and the myrrh, that he was suffering man, and must yield to death. 
 In return for their gifts Christ gave them charity and spiritual riches 
 in place of gold; perfect faith for their incense; and for myrrh truth 
 and meekness of spirit. The Virgin gave them, as a precious memo- 
 rial, one of the linen bands in which she had wrapped the divine 
 child. Being warned in a dream, they returned not to Herod, but 
 went another way. There is a legend that their homeward journey 
 was made in ships; and in a commentary of the fifth century on the 
 Psalms it is said that when Herod found that they had escaped 
 from him " in ships of Tarsus," he burned all the vessels in the port. 
 But however they returned, the legend relates that the star guided 
 them to the East as it had led them from it, and they reached their 
 homes in safety. They never again assumed their former state, but 
 in imitation of their new sovereign they gave their w^ealth to the 
 poor, and went about to preach the new gospel of peace. There is 
 a tradition that after forty years, w^hen St. Thomas went to the 
 Indies, he met there these wise men and baptized them ; and after- 
 wards, as they continued to preach, they went among barbarians and 
 were put to death. Long after, their remains were found, and the 
 Empress Helena had them removed to Constantinople. During the 
 first Crusade they were carried to Milan, and lastly the Emperor 
 Barbarossa placed them in the cathedral at Cologne, where they 
 remain in a costly shrine whereat many wonderful miracles have been 
 wrought. The names of these three " Kings of Cologne," as they are 
 often called, are Jasper, or Caspar, Melchior, and Balthasar. In the 
 pictures they are of three ages : the first, Jaspar, very old, with gray 
 beard ; Melchior of middle age ; and Balthasar always young, and 
 sometimes a Moor or black man, to signify that he was of Ethiopia, 
 and that Christ came to redeem all races. Sometimes this idea is 
 manifested by making Balthasar's servant black. Their costumes, at- 
 tendants, and various appointments vary with the time in which the 
 pictures were painted, and with the nationality of the artist. Xow 
 they have all the usiial paraphernalia of royalty as seen in the conti- 
 nental capitals ; again the knowledge acquired in the Crusades was em- 
 ployed, and all about them is Oriental in style ; and elephants, leopards, 
 and even monkeys are introduced into the scene. The holy child is 
 
198 LEGENDS AND STORIES 
 
 sometimes held bj his mother, and sometimes sits alone, but usually 
 raises his hand as if in blessing, lu early days Joseph was seldom 
 present ; but as devotion to him increased in the Church, he was 
 more frequently made an actor in this scene : he sometimes only 
 looks on quietly; again he receives the treasure, and in some in- 
 stances the Magi seem to congratulate him. The various modes 
 of representing this inexhaustible subject would if described fill a 
 volume. January G. 
 
 The Purification of the Virgin ; The Presentation of Christ in the 
 Temple {Ital. La Purificazione della B. Vergine ; Ger. Die Dar- 
 bringung im Tempel). The Virgin, after the birth of her son, 
 complied with all the requirements of the law, and the scene in 
 the Temple is sometimes called the Purification, but more fre- 
 quently it is regarded as referring especially to the Saviour ; and 
 many representations present the prophecy of Simeon as the impor- 
 tant event in the scene. It is also considered as the first of the 
 seven sorrows of the Virgin ; and the words, " Yea, a sword shall 
 pierce through thy own soul also," may well have saddened the 
 heart of Mary, and given her a warning of all the glorious sorrows 
 ■which were before her. The legend of Simeon is so closely con- 
 nected with this scene as to be better given here than elsewhere. 
 Two hundred and sixty years b. c, Ptolemy Philadelphus requested 
 the high-priest of the Jews to send him scribes and interpreters to 
 translate for him the Hel)rew Scriptures, so that he might place them 
 in Ills library. Six learned Rabbis from each tribe were sent, seventy- 
 two in all ; and among them Simeon, who was full of learning. His 
 j)()rtion was tlie book of Isaiah ; and when he came to the sentence, 
 " liohcjld a Virgin shall conceive," he feared tlie translation might 
 offend the Greeks, and after much consideration he rendered it a 
 young woman, l)ut when- it was written, an angel effaced it, and 
 wrote the word Virgin as it should be. Then Simeon wrote it again 
 and again, and every time it was changed. When this was done 
 three times, he was confounded ; and as he meditated on this, it was 
 revealed to him that the prophecy should not only be fulfilled, but 
 that he "should not see death till he had seen the Lord's Christ." 
 So he lived until these things came to pass, and then he was led 
 to tlje Temple on the very day when this Virgin Mother came to 
 present there her Divine Son. And there it was that he exclaimed, 
 
ILLUSTRATED IN ART. 199 
 
 when his prophecy was ended, " Lord, now lettest thou thy servant 
 depart in peace according to thy word." Anna the prophetess has 
 her part in this picture. She prophesied of him who should bring 
 redemption to Israel, but she did not take the child ; from this she 
 has been regarded as an image of the synagogue, which had prophe- 
 sied much of the Messiah, but failed to embrace him when he came. 
 This picture is frequently called the Niuic Dimittis, which is its title 
 in Greek art. February 2. 
 
 The Flight into Egypt {Ital. La Fuga in Egitto; Fr. La Fuito 
 de la Sainte Famille en Egypte ; Ger, Die Flucht nach Aegypten). 
 There are various legends connected with this journey of the Holy 
 Family which have been illustrated by artists. One is that when, 
 escaping, and fearing lest they should be overtaken by the officers of 
 Herod, they came to a place where a man was sowing wheat. Mary 
 said to him, " If any shall ask you whether we have passed this way, 
 ye shall answer, ' Such persons passed this way when I was sowing 
 this corn.' " And then, by a miracle of the infant Jesus, the corn 
 grew in one night so as to be fit for the harvest. Next day the offi- 
 cers did indeed come ; and the man, who was cutting his wheat in 
 great wonder and thankfulness, answered as he had been instructed, 
 and the pursuers turned back. Another legend relates that the 
 Holy Family encountered a band of robbers, of which there were 
 large numbers in that country in those days. One of the robbers 
 was about to attack them when another said, " Suffiar them, I beseech 
 thee, to go in peace, and I will give thee forty groats, and likewise my 
 girdle." This offer the first robber accepted. The second then took 
 the travellers to a safe place, where they passed the night. The Virgin 
 said to him, " The Lord God will receive thee to his right hand, and 
 grant thee pardon of thy sins ! " And this was done ; for (according to 
 the legend) these were the two thieves who, were crucified w^ith Jesus, 
 and the merciful one was the same who went with Christ to Paradise. 
 Another popular incident of this journey in legendary writings is 
 that the palm-tree bent its branches at the command of the child, to 
 shade the Blessed Virgin. It is also related that a tree which grew 
 at the gate of Heliopolis and was venerated as the home of a god, bowed 
 itself at the approach of the Saviour, and that all along the route 
 of the Holy Famil}^, wherever there were idols, these fell on their 
 faces and were broken in fragments. This is assented to by religious 
 
200 LEGENDS AND STORIES 
 
 antliorities as well as by writers of legends. There are many ways of 
 representing tlie three travellers on this remarkable journey, but all 
 are easily recognized. There are a few in which they are either em- 
 barking or are in a boat crossing one of the streams or lakes which in- 
 tercepted the course of their journey. Sometimes an angel assists the 
 Vir"-in to enter, and sometimes steers the boat. See, also, St. Joseph. 
 
 The iiepose of the Holy Family (Ital. II Riposo ; Ger. Die Kuhe 
 in Aegypten ; Fr. Le llepos de la Saiute Famille). The subject of 
 this picture is really an incident of the Flight ; but it is not found 
 in very early art, — rarely, if at all, before the sixteenth century. 
 When other figures than those of the Virgin and child with Joseph 
 are introduced, it is not a Riposo, but a Holy Family. The legend 
 states that the Holy Family reposed beneath a sycamore grove near 
 the village of Matarea, and that near the same village a fountain 
 sprang forth miraculously for their refreshment. This gave a reli- 
 gious interest to the sycamore, and the Crusaders brought it to Eu- 
 rope ; and this same " Fountain of Mary " was shown me by the Arab 
 guides, a few miles from Cairo. Mary is sometimes painted dipping 
 water, and again washing linen in this fountain, which the legend 
 also tells that she did. In pictures of the Repose, angels often 
 minister to the comfort of the travellers, in various ways and with 
 beautiful propriety. There is a wild ballad legend, which probably 
 originated in tlie East, which gives an account of the meeting of Mary 
 and a Zingara, or gypsy. The gypsy crosses the palm of the child 
 and tells his future, according to their customs. Her prophecy of 
 all his sutFerings quite overcomes the Virgin ; but the Zingara con- 
 soles her with the assurance of the redemption of mankind through 
 all tliese sorrows, and ends by asking forgiveness of her sins, instead 
 of the usual gold or silver piece the gypsies love so well. This af- 
 fords a fine subject for art, and has been painted. When tljc Holy 
 Family are seen as on a journey, and the Saviour represented as 
 walking, it is the return from Egypt that is intended. 
 
 The Holy Family (Fr. La Sainte Famille ; Hal. La Sacra Famiglia, 
 La Sacra Conversazione). From the return to Nazareth until Jesus 
 is twelve years old, the Gospels record no events of tlie life of the 
 Virgin or her Son. Under the title of Holy Family, there are hun- 
 dreds of pictures representing the imaginary life of these exalted 
 ones, whose every act was full of interest to all the world. The 
 
ILLUSTRATED IN ART. 201 
 
 simplest form is that of two figures, the Virgin and Child ; and fre- 
 quently she is nursing the babe, sometimes kisses him, or amuses him 
 with playthings, and again watches him asleep, and ponders in her 
 heart upon her wonderful child ; which last are called " II Silenzio," 
 or •' Le Sommeil de Jesus." Where there arc three figures it is gen- 
 erally St. John who is added, but sometimes St. Joseph makes the 
 third. Four figures include either St. John and St. Elizabeth or 
 more rarely St. Joseph and St. John. Five figures include all who 
 have been named, and Zacharias sometimes makes the sixth. More 
 than these are unusual, although there are pictures in which large 
 numbers surround the Holy Family proper, and are supposed to rep- 
 resent the relatives of the Saviour, especially those who were after- 
 wards to be his disciples and followers. But any description of these 
 pictures would fill volumes. Many of them are designated by some 
 prominent peculiarity, and bear such names as "La Vierge aux Cerises," 
 "La Vierge a la Diademe," "La Vierge a I'Oreiller Verd," "La Ma- 
 donna del Bacino," " Le Menage du Menuisier," " Le Raboteur," etc. 
 
 The Dispute in the Temple {Ital. La Disputa nel Tempio ; Fr. 
 Jesus an milieu des "Docteurs). While this is the representation 
 of a very important act in the life of Jesus, it is quite as frequently 
 made one of the series from the life of the Virgin. And in regarding 
 these pictures it will aid one to consider whether it is the wonderful 
 knowledge of Jesus or the grief of Mary which is the more forcibly 
 portrayed. 
 
 The Death of Joseph {Ital. La Morte di San Giuseppe ; Fr. La 
 Mort de St. Joseph ; Ger. Josefs Tod). See St. Joseph. 
 
 The Marriage at Cana in Galilee {Ital. Le Nozze di Cana; Fr. 
 Les JSToces de Cana ; Ger. Die Hochzeit zu Cana). Although Jesus 
 performed his first miracle at this marriage feast, it was not a fa- 
 vorite subject in early art. It is accounted greatly to the Virgin's 
 honor that this miracle was done at her request. His answer, that 
 his hour had not yet come, and his performing the miracle imme- 
 diately after, is construed to mean that although the period had not 
 fully arrived for the use of his power, still, out of regard to his mother 
 and her wishes, the power was put forth. In some pictures the bride 
 is dressed as a nun about to make her vows ; and an ancient legend 
 declared that this was the marriage of St. John the Evangelist with 
 Mary Magdalene, and that immediately they separated, and led 
 
202 LEGENDS AND STORIES 
 
 chaste and austere lives, dcvotin;^ themselves to Christ's service. 
 After this marriage the Virgin is scarcely mentioned in the Gospels 
 until the time of the Crucifixion. 
 
 In the liosarj two scenes from the Passion of Our Lord make 
 two of tlie mystical sorrows : the Procession to Calvary, or " II Por- 
 tamento della Croce," and the Crucifixion. It was in the Via 
 Dolorosa, through which Christ bore his cross, that ^lary is said 
 to have fainted at the sight of his sufferings, and this incident is 
 frequently a subject of painting. The celebrated " Lo Spasimo di 
 Sicilia" of Eaphael represents Mary as " Notre Dame du Spasnie," 
 or "du Pamoison," as the French call the mournful festival which 
 they keep in Passion Week to commemorate this event. The 
 Italians call these representations "II Pianto di Maria," or "La 
 Madonna dello Spasimo." But in all these pictures and those of 
 the Crucifixion, Mary is a prominent figure. There has been much 
 said and written upon the impropriety of representing the Virgin as 
 too greatly overcome with her grief, as it is thought to detract from 
 the grandeur of her character ; and it would seem that although the 
 time had come when Simeon's prophecy was fulfilled, yet her heaven- 
 given patience and hope should have sustained her, and she should 
 have endured where any other mother might have fainted.^ The 
 legend relates that in the Descent from the Cross, when Joseph of 
 Arimathea and Nicodemus removed the nails from the hands of the 
 Saviour, St. John took them away secretly, that Mary might not see 
 them ; and while Nicodemus drew forth those which held the feet, 
 Joseph so sustained the body that the head and arms of Jesus hung 
 over his shoulder. Then Mary arose, and kissed the bleeding hands 
 of her beloved Son, and clasping them tenderly, sank to tlie earth in 
 anguish ; and tliis action is usually represented in pictures of the 
 Descent from the Cross. In the Deposition, or the act" of laying 
 down the body of Clirist, the Virgin supports her Son, or bends ten- 
 derly over him. In older pictures she is fainting here, which docs 
 not meet with the same censure from critics in this case as in the 
 Procession to Calvary. The Virgin is also seen in the representa- 
 tions of the Entombment, although this is not painted in the series 
 of the Life of the Virgin ; and in this, as in the others, her sorrow is 
 often expressed by fainting. The next subject in course is, John 
 
 ^ "Now, there stood by the Cross of Jesus, his Mother." — John xix. 25. 
 
ILLUSTRATED IN ART. 203 
 
 conducting the Virgin to his Home, which, beautiful as it is, did not 
 appear in works of art until the seventeenth century, so that it is 
 not frequently seen. Although not recorded in Scripture, the tradi- 
 tions tell that Jesus appeared first of all to his mother, and the 
 story is thus told : After all was finished, Mary retired to her cham- 
 ber, and waited for the fulfilment of the promise of Christ's resur- 
 rection. And she prayed earnestly : " Thou didst promise, my 
 most dear Sou, that thou wouldst rise again on the third day. 
 Before yesterday was the day of darkness and bitterness ; and be- 
 hold, this is the third day. Return then to me, thy mother. my 
 Son, tarry not, but come ! " And while she prayed, a company of 
 angels surrounded her, and they waved palms, and joyously sang 
 the Easter hymn, " Regina Coeli laetare, Alleluia ! " Then Christ 
 entered, bearing the standard of the cross, and followed by the 
 patriarchs and prophets whom he had released from Hades. All 
 knelt before Mary, and thanked her because their deliverance had 
 come through her. But she greatly desired to hear the voice of 
 Jesus, and he raised his hand in benediction, saying, " I salute thee, 
 O my mother!" And she fell on his neck, exclaiming, "Is it thou, 
 indeed, my most dear Son 1 " Then he showed her his wounds, and 
 bade her be comforted since he had triumphed over death and hell. 
 Then Mary on her knees thanked him that she had been his mother, 
 and they talked together until he left her to show himself next to 
 Mary Magdalene. The representations of the Apparition of Christ 
 to the Virgin are in the most matter-of-ftict style, and poorly portray 
 the spirit of this beautiful legend. The Ascension of Christ is the 
 seventh of the mystical sorrows of the Virgin, for by it she was left 
 alone. The legends say that she was present, and gazing at the 
 departing Saviour, prayed, "My Son, remember me when thou 
 comest to thy kingdom. Leave me not long after thee, my Son ! " 
 Mary, when represented in the pictures of the Descent of the Holy 
 Ghost, is placed in the centre or in front, as Regina et Mater Apos- 
 tolorum. It has been objected that as Mary was Wisdom, or the 
 Mother of Wisdom, she needed no accession of understanding. But 
 if the testimony of Scripture is taken, it would seem proper that 
 she should be represented here (Acts i. 14 and ii. 1). There is no 
 authoritative record of the life of Mary after the ascension of Jesus ; 
 but there are many legends which speak of circumstances of her life, 
 
204 LEGENDS AND STORIES 
 
 and a very curious one of her death and assumption. One which has 
 heen the subject of pictures is the Communion of Mary, in which she 
 receives the Sacrament from the hand of St. John. The traditions 
 relate tliat when the persecution began at Jerusalem, the Virgin went 
 with St. John to Ephesus, accompanied by Mary Magdalene ; also, 
 that she dwelt on Mt. Carmel in an oratory which the prophet Elijah 
 had built, and from this she became the patroness of the Carmelites, 
 and the sixteenth day of July is set apart by the Church as that of 
 the Blessed Virgin Mary of Mt. Carmel. 
 
 7yie Death and Assunij)tioii of the Virgin (Lat. Dormitio, Pausatio, 
 Transitus, Assumptio, B. Virginis ; Ital. II Transito di Maria, II Sonne 
 dclla Beata Vergine, L'Assunzione ; /"r. La Mort de la Vicrge, 
 L'Assomption ; Ger. Das Absterben der Maria, Maria Himmelfahrt). 
 Sometimes these two events are represented together, the death 
 making the lower, and the apotheosis the upper portion of the picture. 
 But so many circumstances of the legend are jjortrayed in these pic- 
 tures that they cannot be well understood without a knowledge of it. 
 It is thus given by Mrs. Jameson in the " Legends of the Madonna : " 
 " Mary dwelt in the house of John upon Mt. Sion, looking for the 
 fullilment of the promise of deliverance ; and she spent her days in 
 visiting those places which had been hallowed by the baptism, the 
 sufferings, the burial and resurrection of her divine Son, but more 
 particularly the tomb wherein he was laid. And she did not this as 
 seeking the living among the dead, but for consolation and for remem- 
 brance. And on a certain day the heart of the Virgin, being filled 
 with an inexpressible longing to behold her Son, melted away within 
 her, and she wept abundantly. And, lo ! an angel ap])eared before 
 her clothed in light, as with a garment. And he saluted her, and 
 said, ' Hail, Min*y ! blessed by Him who hath given salvation to 
 Israel ! I bring thee here a branch of i)alm gathered in Paradise ; 
 command that it be carried before thy bier in the day of thy death ; 
 for in three days thy soul shall leave thy body, and thou shalt enter 
 into Paradise, where thy Son awaits thy coming.' Mary, answering, 
 said : * If i have found grace in thy eyes, tell mo first what is thy 
 name; an<l <rrant that tlio Apostles, my brethren, may be reunited 
 to me before I die, that in their presence I may give up my soul to 
 Cod. Also, I j)ray thee that my soul, when delivered from my body, 
 may not be allrighted by any spirit of darkness, nor any evil angel 
 
ILLUSTRATED IN ART. 205 
 
 be allowed to have any power over me.* And the angel said, ' Why 
 dost thou ask my name 1 My name is the Great and the Wonderful. 
 And now doubt not that all the Apostles shall be reunited to thee this 
 day ; for He who in former times transported the prophet Habakkuk 
 from Judaea to Jerusalem by the hair of his head, can as easily bring 
 hither the Apostles. And fear thou not the evil spirit ; for hast thou 
 not bruised his head, and destroyed his kingdom 1' And having said 
 these words, the angel departed into heaven ; and the palm branch 
 which he had left behind him shed light from every leaf, and sparkled 
 as the stars of the morning. Then Mary lighted the lamps and pre- 
 pared her bed, and waited until the hour w^as come. And in the same 
 instant John, who was preaching at Ephesus, and Peter, who was 
 preaching at Antioch, and all the other Apostles, who were dispersed 
 in different parts of the w^orld, w^ere suddenly caught up as by a 
 miraculous power, and found themselves before the door of the habi- 
 tation of Mary. When Mary saw them all assembled round her, 
 she blessed and thanked the Lord ; and she placed in the hands of 
 St. John the shining palm, and desired that he should bear it before 
 her at the time of her burial. Then Mary, kneeling down, made her 
 prayer to the Lord, her Son, and the others prayed with her ; then 
 she laid herself down in her bed, and composed herself for death. 
 And John wept bitterly. And about the third hour of the night, as 
 Peter stood at the head of the bed, and John at the foot, and the 
 other Apostles around, a mighty sound filled the house, and a 
 delicious perfume filled the chamber. And Jesus himself appeared, 
 accompanied by an innumerable company of angels, patriarchs, 
 and prophets ; all these surrounded the bed of the Virgin, singing 
 hymns of joy. And Jesus said to his mother, 'Arise, my beloved, 
 mine elect ! come with me from Lebanon, my espoused ! receive 
 the crown that is destined for thee ! ' And Mary, answering, said, 
 * My heart is ready ; for it was written of me that I should do thy 
 will ! ' Then all the angels and blessed spirits who accompanied 
 Jesus began to sing and rejoice. And the soul of Mary left her 
 body, and was received into the arms of her Son ; and together they 
 ascended into heaven. And the Apostles looked up, saying, * most 
 prudent Virgin, remember us when thou comest to glory ! ' and the 
 angels who received her into heaven sung these words, * Who is this 
 that Cometh up from the wilderness leaning upon her Beloved ] She 
 
206 LEGENDS AND STORIES 
 
 is fjiirer than all the dau<:htcrs of Jerusalem.' But the body of Mary 
 reniaiued upon the earth ; and three among the vir;,ans prepared to 
 wash and clothe it in a shroud ; but such a glory of light surrounded 
 her form, that though they touched it they could not see it, and no 
 human eye beheld those chaste and sacred limbs unclothed. Then 
 the Apostles took her up reverently, and placed her upon a bier, and 
 John, carrying the celestial joalm, went before. Peter sung the 114th 
 Psalm, 'In exitu Israel de Egypto, domus Jacob de populo barbaro,* 
 and the angels followed after, also singing. The wicked Jews, hearing 
 these melodious voices, ran together ; and the high-priest, being seized 
 with fury, laid his hands upon the bier, intending to overturn it on 
 the earth ; but both his arms were suddenly dried up, so that he 
 could not move them, and he was overcome with fear ; and he prayed 
 to St. Peter for help, and Peter said, * Have faith in Jesus Christ 
 and his Mother, and thou shalt be healed ; ' and it was so. Then 
 they went on, and laid the Virgin in a tomb in the Valley of Jehosha- 
 phat. And on the third day Jesus said to the angels, ' What honor 
 shall I confer on her who was my mother on earth, and brought me 
 forth ] ' And they answered, ' Lord, suffer not tliat body which was 
 thy temple and thy dwelling to see corruption ; but place her beside 
 thee on thy throne in heaven.' And Jesus consented ; and the 
 Archangel Michael brought unto the Lord the glorious soul of our 
 Lady. And the Lord said, ' liise up, my dove, my undefiled, for 
 thou shalt not remain in the darkness of the grave, nor shalt thou 
 see corruption ; * and immediately the soul of ^lary rejoined her body, 
 and she arose up glorious from the tomb and ascended into heaven, 
 surrounded and welcomed by troops of angels, blowing their silver 
 trumpets, toucliing their golden lutes, singing and rejoicing as tiiey 
 sung, * Wi)o is she that riseth as the morning, fair as the moon, clear 
 as the sun, and terril)le as an ai-iny with banners?' (Cant. vi. 10.) 
 But one among the Apostles was absent ; and wlien he arrived soon 
 after, he would not believe in the resurrection of the Virgin (and 
 tl)is Apostle was the same Thomas who had formerly been slow to 
 believe in the resurrection of the Lord) ; and he desired that the 
 tomb should be opened before liini, and when it was opened it was 
 found to be full of lilies and roses. Thou Tliomas, looking \\\) to 
 heav(.'n, beljold the Virgin bodily, in a glory of light, slowly mounting 
 towards the heaven; and she, for the assurance of his faith, flung 
 
ILLUSTRATED IN ART. 207 
 
 down to him her girdle, the same which is to tliis day preserved in 
 the cathedral of Prato. And there were present at the death of the 
 Virgin Mary, besides the twelve Apostles, Dionysius the Areopagite, 
 Timotheus, and Hierotheus ; and of the women, Mary Salome, Mary 
 Cleophas, and a faithful handmaid whose name was Savia." The 
 French legend gives Mary Magdalene and Martha among those who 
 witnessed the Virgin's death. The full illustration of this legend 
 re(iuires seven different scenes; namely, (1) The Angel announces her 
 Death, and presents the Palm ; (2) She takes leave of the Apostles ; 
 (3) Her Death ; (4) The Bearing to the Sepulchre ; (5) The Entomb- 
 ment; (6) The Assumption ; (7) The Coronation in Heaven. Fre- 
 quently two or three of these scenes are represented together ; as, the 
 Death below, and the Assumption above, and sometimes the Corona- 
 tion above all. The angel who announces the death frequently 
 presents a taper to the Virgin. It is customary to place a blessed 
 taper in the hand of one dying. The death of the Virgin is sometimes 
 called the Sleep (II Sonno della Madonna), as in early times a belief 
 existed that she only slept before her assumption. This belief has 
 since been declared heretical. There are two modes of treating the 
 Assumption : one represents the assumption of the soul, and in- this 
 Christ receives the spirit, standing near the death-bed of the Virgin. 
 The other portrays the union of the soul to the body, when it rises 
 from the tomb, and leaving earth and all earthly things, the Mother 
 soars to meet the Son, and to share his glory and his throne for- 
 evermore. She is represented in a mandorla, or aureole, crowned or 
 veiled (sometimes both), her dress spangled with stars, and surrounded 
 by angels. These are the more ideal or devotional pictures. The 
 strictly historical ones have the wondering Apostles, the doubting 
 Thomas, and the blossoming tomb below ; while Marj', " quasi aurora 
 consurgens " is borne towards heaven. The Legend of the Holy Girdle 
 belongs properly to the consideration of the pictures of the Assump- 
 tion of the Virgin. It is of Greek origin, and relates that St. Thomas, 
 when about to go to the far East, gave the girdle to one of his disci- 
 ples for safe keeping. The girdle remained for a thousand years 
 guarded from profane eyes, and was in the possession of a Greek 
 priest, to whom it had descended from a remote ancestry. He had 
 one daughter, dearly beloved, to whom he gave the care of the sacred 
 girdle. It happened that Michael of Prato, who had gone on the 
 
208 LEGEynS AND STORIES 
 
 Crusade of 1096, had remained in Jerusalem after the war was ended, 
 and lodged in the house of this priest. He loved the daughter, too, 
 and wished to marry her, but the father would not consent. Then 
 the mother assisted the lovers to be married, and gave them the 
 precious girdle as a dowr}'. They fled, and embarked for Tuscany. 
 They landed at Pisa, and sought the home of Michael at Prato, bear- 
 hig always with them the casket which held the sacred relic. 
 Michael so venerated his treasure, and so feared lest he should be 
 robbed of it, that he every night lighted a lamp in honor of it, and 
 besides placed it beneath his bed for safety. Now, although he did 
 this without knowing that thus he was wanting in resfject to so 
 holy a relic, it displeased his guardian angel, who every night lifted 
 him out of his bed, and laid him on the bare earth. At length 
 Michael fell sick, and knowing that he was near death he delivered 
 the girdle to P>ishop Uberto, commanding him to preserve the girdle 
 in the cathedral of Prato, and ordain that from time to time it 
 should be shown to the people. This injunction Uberto obeyed, and 
 he carried the girdle in a solemn procession to the church. There it 
 remained until 1312, when an attempt was made to carry it away 
 and sell it to Florence. This attempt was discovered, and Muscia- 
 tino, the would-be thief, was put to death. Then the people of Prato 
 erected a shrine for the safe keeping of the girdle ; and the chapel 
 containing it is painted to represent all the circumstances of this 
 legend. 
 
 T/ie Coronation of the Virgin is not always easily distinguished from 
 the allegorical picture called the " Incoronata." When the historical 
 scene is intended, the last of the life of ^lary, the death-bed, the 
 tomb, the Apostles, and weeping friends are seen on the earth, while 
 above the Saviour crowns his Mother, or she is seated beside him on 
 his throne. 
 
 Having thus briefly considered the historical pictures of Our 
 Lady, the mystical, allegorical, or strictly devotional ones remain. 
 These are : — "* 
 
 The Virgin Alone (Lat. Virgo Gloriosa ; Ital. La Vergine Gloriosa; 
 Fr. La Grande Vierge). Pictures representing the Virgin Mary 
 alone, and placing her before us as an object of religious veneration, 
 are painted in a variety of ways, and to illustrate the diflerent 
 attributes which are accorded to her by the Church. When she 
 
ILLUSTRATED IN ART. ' 209 
 
 stands alone, with saints or apostles apparently subordinate to her, 
 she is The Woman ; the Mother of Humanity, a second Eve ; and 
 the Virgin of Virgins. When she has a book, she is the represen- 
 tation of Heavenly Wisdom, — Virgo Sapientissima. When she 
 has a sceptre, or wears a crown over her veil, or is enthroned alone, 
 she is the Queen of Heaven, — Regina Cceli. When represented 
 as above, and sun-ounded by worshipping angels, she is Queen of 
 Angels, — Regina Angelorum. When veiled, with folded hands, 
 and a face full of purity, sweetness, and all imaginable beauty, she is 
 the Madonna, the Blessed Virgin, — Santa Maria Vo'gine. 
 
 V Incoronata, — The Coronation of the Virgin {Lot. Coronatio Beatae 
 Marise Virginis ; Ital. Maria Coronata dal divin suo Figiio ; Fr. Le 
 Couronnement de la Sainte Vierge ; Ger. Die Krbnung Maria). This 
 jDicture is entirely different in its spirit and object from the historical 
 coronation of the Virgin before described. That picture makes the 
 closing scene in the life of Mary, and, as before remarked, has the 
 Apostles, the tomb of flowers, and the death-bed to distinguish it. 
 But the intent of the devotional coronation is to represent the Virgin 
 as the type or emblem of the Spiritual Church. She is received into 
 glory and exalted above all created beings, angels and men, as 
 the Espoused, the Bride of Christ, — the Church. Frequently the 
 Saviour has an open book with the inscription, " Veni, Electa mea, 
 et ponam te in thronum meum," etc., — ** Come, my Chosen One, and 
 I will place thee upon my throne." Many chapels are dedicated to 
 the Virgin in this character, "Capella dell' Incoronata." The dress 
 of the Virgin is most beautiful, and frequently embroidered with 
 sans, moons, and golden rays, recalling the " woman clothed with the 
 sun," which John describes (Rev. xii. 1). When Mary holds the 
 child and is crowned, it is not a coronation, but a representation of 
 her as the Mother of God. 
 
 Our Lady of the Immaculate Conception (Lat. Regina sine labe 
 originali concepta ; Fr. La Conception de la Vierge Marie ; Ital. La 
 Madonna Purissima ; *S;:>. Nuestra Sefiora sin pecado concebida. La 
 Concepcion ; Ger. Das Geheimniss der unbefleckten Empfangniss 
 Maria). This picture is unknown in the early days of art, but has 
 been almost miraculously multiplied since the beginning of the 
 seventeenth century, when Paul V. instituted the office for the com- 
 memoration of the Immaculate Conception of the Virgin, and forbade 
 
 14 
 
210 LEGENDS AND STORIES 
 
 teaching or preacliing the oi)posite belief. The question had been 
 in agitation a decade of centuries,^ and in the fifteenth century the 
 Sorbonne liad dechired in its f\ivor. The Immaculate Conception of 
 the Mother of God was defined as an article of faith by Pope Pius IX. 
 in 1854. Tlie model for the Virgin in this representation is the wo- 
 man of the Apocalypse. She is young, about twelve or fourteen ; 
 her robe of wliite, with blue mantle; her hands folded as if in prayer; 
 her beauty, " all that painting can express ; " the sun, a vivid light, 
 about her, the moon beneatli her, and a starry crown above her 
 head. Sometimes the same idea of the Madonna Purissima is repre- 
 sented by the head alone. It is painted very young, with white 
 vesture and flowing hair. Before the definition of the doctrine of the 
 Immaculate Conception, there was another mystical representation 
 of Mary, which might be confounded with those of the Madonna 
 Purissima. It is the embodiment of the idea that the redemption 
 of the human race existed in the mind of tlie Creator before the 
 beginning of the world. And tliis is expressed by the Virgin sur- 
 rounded by the same attributes as in the Conception, and sometimes 
 setting her foot on the serpent. Mary, made thus a second Eve, is 
 sometimes painted as an accompaniment to the picture of Eve hold- 
 ing the apple. The date of the picture will decide the question 
 between tliese subjects. December 8. 
 
 The Mater Dolorosa {Ital. La Madre di Dolore, L'Addolorata ; Fr, 
 Notre Dame de Piti6, La Vierge de Douleur ; Sp. Nuestra Senora de 
 Dolores; Cer. Die Schmerzhafte Mutter). There are three distinct 
 modes of representing the " Mourning Mother," to whom the afflicted 
 of the Catholic world address their prayers, feeling that she has felt 
 tlie deepest pangs of earthly sorrow. As the Mater Dolorosa, she is 
 alone, seated or standing, and frequently only a head or half figure; 
 of middle age, with bowed head, clasped hands, sorrowful fiice, and 
 streaming eyes. Often the bosom is pierced with one, and sometimes 
 with seven swords. As the Stabat Mater, she stands on the ri«dit 
 of the cnicifix while St. John is on the left. The wliole figure ex- 
 presses intense sorrow. She is usually wrapped in a dark violet or 
 blue mantle. La Pieth, the third Sorrowing Mother, when strictly 
 rendered, consists only of the Virgin and the dead Christ. Occa- 
 
 ^ Tliough, for the honor of her Son, the Immaculate Conception of the Blessed 
 Virgin was generally believed from the beginning. 
 
ILLUSTRATED IN ART. 211 
 
 sionally lamenting angels are introduced. This representation has 
 been varied in every possible way whicli could express sorrow, resig- 
 nation, tenderness, love, and dignity. But usually the Son is in the 
 arms, on the lap, or lying at the feet of the Mother. 
 
 21ie Virgin of Mercy, Our Lady of Succor {Ital. La Madonna di 
 Misericordia ; Fr. Notre Dame de Mis^ricorde ; Sp. Nuestra Sefiora 
 de Gracia ; Ger. Maria Mutter des Erbarmens). This picture repre- 
 sents the Virgin as the Merciful Mother of Humanity. In it she 
 sometimes stands with outstretched arms, crowned or veiled ; her 
 ample robe extended by angels, over kneeling votaries and wor- 
 shippers. Sometimes these embrace all ranks and ages, and again 
 those of some particular order who seek her aid. But these instances 
 are rare, as she usually bears the child in her arms, signifying that 
 from her maternity itself a large portion of her sympathy is derived. 
 In pictures of the Day of Judgment, the Virgin is also represented 
 as Our Lady of Mercy. She is on the right hand of the Saviour, 
 while John the Baptist kneels on the left. Mary is usually a little 
 lower than the Saviour, but has been represented in ancient pictures 
 seated by his side. She appears as a mediator and intercessor for 
 mercy, whatever her position. In one instance this inscription is 
 painted beneath her : " Maria Filio suo pro Ecclesia supplicat." 
 
 The Virgin and Child Enthroned [Lat. Sancta Dei Genitrix, Virgo 
 Deipara ; Ital. La Santissima Vergine, Madre di Dio ; Fr. La Sainte 
 Vierge, Mere de Dieu ; Ger. Die Heilige Mutter Gottes). The very 
 title of these pictures, which are numberless, explains their significa- 
 tion. They are devotional, and represent the mother and child in 
 various positions, and with such differences of expression and senti- 
 ment as must inevitably result from the vast number of artists who 
 have treated this subject. Its beauties are inexhaustible as they 
 are indescribable, and there are few hearts that have not been filled 
 with emotion and admiration by some of these representations of 
 what is j)urest and holiest in woman. 
 
 In addition to the IMadonnas already mentioned, there are numer- 
 ous votive Madonnas both public and private. Their titles usually 
 indicate the objects for wdiich they were painted, as those painted 
 for the Carmelites, which are called "La Madonna del Carmine." 
 Others denote especial acts, as " La Madonna della Vittoria," or de- 
 liverance from dangers, such as pestilence, floods, fire, and tempests, 
 
212 LEGENDS AND STORIES 
 
 as the " Madonna di San Scbastiauo," which was an offering of the 
 city of Modeua against the ])lague. P'amily votive Madonnas usu- 
 ally bear the name of those who offer them, as the " ^ladonna di 
 Foligno," which was presented by Sigismund Couti, of Foligni, in 
 fulfilment of a vow made when in danger from a severe storm. 
 There is scarcely a church or a religious institution of the Catholic 
 Church which does not possess at least one votive Madonna. 
 
 The Mater Amabilis {Hal. La Madonna col Bambino; Fr. La 
 Yierge et I'eufant Jesus; Ger. Muria mit dem Kind). This is the 
 representation of the Virgin as The Mother alone; and its exquisite 
 beauty and feeling, when painted as it should and may be, is only to 
 he felt, it cannot be told. Here "she is brought nearer to our sym- 
 pathies. She is not seated in a chair of state with the accompani- 
 ments of earthly power; she is not enthroned on clouds, nor glorified 
 and star-crowned in heaven ; she is no longer so exclusively the 
 Yergine Dea, nor the Yirgo Dei Genitrix ; but she is still the 
 Alma Mater Redemptoris, the young and lovely and most pure 
 mother of a divine Christ. She is not sustained in mid-air by angels; 
 she dwells lowly on earth, but the angels leave their celestial home 
 to wait upon her." A version of this Madonna is styled the " Mad re 
 Pia," and represents the Yirgin as acknowledging the divinity of her 
 Son. The spirit of these pictures is the same as that of some 
 ^Nativities where the Yirgin adores the babe, but the accessories 
 determine the difference between them. And lastly there are the 
 Pastoral Madonnas, in which numerous persons, such as the relatives 
 of the Yirgin or St. Joseph, the saints and holy personages, are in- 
 troduced as participating with the Yirgin in the adoration of the 
 child. 
 
 La Madonna della Sedia. The pretty and poetical legend of this 
 famous picture relates that centuries ago there dwelt among the 
 Italian hills a venerable hermit, whom the people called Father Ber- 
 nardo. He was renowned for wisdom and holiness, and many visited 
 him for advice and consolation. He often remarked that though his 
 solitude was deep, yet he was not entirely alone, for he had two 
 daughters, one that spoke to him and one that was dumb. Now the 
 first was the daughter of a vine-dresser, named Mary, who dearly 
 loved the old man and often brought him little presents of such 
 things as would add to his comfort; while she cheered him with 
 
ILLUSTRATED IN ART. 213 
 
 loving words and caresses. But his dumb daughter was a " brave old 
 oak," that grew uear his hut and sheltered it with its branches. This 
 tree old Bernardo greatly loved, and in the heat of summer he brought 
 water to its thirsty roots, and tended and talked to it as if it could 
 hear and feel. At morning and evening he fed the birds which lived 
 in its branches, and in return was cheered by their songs. Many 
 times some woodman had desired to cut down this oak, but the 
 prayers of the old man deterred him from the deed. There came 
 at last a terrible winter when the mountains were laden with heavy 
 snow, and then the sun shone warm, and fearful freshets came down 
 like torrents, and swept away flocks and trees and even hamlets in 
 their course. After the worst had subsided, Mary and her father 
 went to see how it had fared with the good hermit, fearing that he 
 had perished. But his dumb daughter had saved his life ; for when 
 the thaw came on he had sought the roof of his hut, but he was soon 
 convinced that there was no safety for him there ; and as he lifted 
 his eyes in prayer it seemed that the limbs of the oak beckoned him 
 to come to them. Then he climbed with confidence among: its 
 branches, and there he stayed three days. While below him his hut 
 and everything else was swept away, still his dumb daughter stood 
 firm. But he only had a few dry crusts to eat ; and when Mary arrived 
 he was fainting and ready to die from cold and exposure. Then this 
 talking daughter comforted him, and took him to her home until his 
 hut could be rebuilt. And now with great fervor* Bernardo thanked 
 God for his preservation, and called down blessings upon his two 
 children who had both been instruments in his deliverance; and he 
 prayed God to distinguish them in some way from the other works 
 of his hand. Years passed on, and the hermit was laid to rest ; his 
 hut was in ruins forever, and the oak was converted into wine-casks 
 for Mary's father. One day, one of these casks was in an arbor where 
 Mary, now a wife and mother, sat with her two boys. As she 
 pressed her baby to her breast and watched the elder one at play, 
 she thought of the old hermit, and wondered if his blessing would 
 ever be fulfilled in her or these children. Just then the older child 
 ran towards her with a stick to which he had fastened a cross ; and 
 at the same time a young man approached, whose large dreamy eyes 
 were such as feast on beauty, but his air was that of one restless 
 and weary. And so he was ; for he had long been seeking a model 
 
214 LEGENDS AND STORIES 
 
 which could be used to assist liiin in painting a picture of the Blessed 
 Virgin and her .Son which floated before liis vision, just real enough 
 to haunt his thoughts continually, and just unreal enough to refuse 
 to be rendered by his brush. This was Raphael Sanzio d'Urbino. 
 ;Now at last, as he gazed on Mary, the wish of his heart was realized. 
 But he had only a pencil! On what could he draw? Just then the 
 smooth cover of the huge wine-cask presented itself to him, and 
 eagerly he drew upon it the outlines of Mary and her babe. This 
 he took away with him, and rested not till with his very soul he had 
 painted his wondrous "Madonna della Sedia." Thus was the bless- 
 ing and desire of the old monk realized, and together his two daughters 
 were distinirnished for all time. 
 
 St. Marcella is represented with Lazarus and his sisters. All that 
 is known of her is that she accompanied these saints from the East, 
 wrote the life of Martha, and announced the Faith in Sclavonia. 
 
 St. Marcellinus. See St. Peter Exorcista. 
 
 St. Margaret {Ital. S. Margarita; Fr. Ste. Marguerite; Cer. 
 Die lleilige Margaretha ; Gr. "Ay. MapyapLT7)<; : signification, "a 
 pearl"). This saint was the daughter of a pagan priest of Antioch. 
 She w^as a delicate child, and was therefore sent to a nurse in the 
 country. This woman was a Christian, and brought Margaret up in 
 her own faith. She was seen one day by Olybrius, who was governor 
 of Antioch ; and her beauty so impressed him that he commanded 
 she should be brought to his palace, and he determined to marry her 
 if he should find that she was free born. But Margaret declared her- 
 self a Christian, to the great horror of the governor and her relatives. 
 The latter deserted her, and Olybrius attempted to subdue her by 
 torments of so fearful a nature that he could not endure the sight of 
 her agony. Still she yielded not. She was then imprisoned, and in 
 her dungeon Satan ai)peared to her in the shape of a hideous dragon, 
 and endeavored to confound her with fear. But Margaret held up 
 a cross and he fled from her; or (as another legend teaches) he 
 swallowed her, and instantly burst asunder, and she remained un- 
 hurt, lie then came in the form of a man, to tempt her still further ; 
 but she overcame him, and j)laced her foot upon his head, and com- 
 pelled him to confess liis vile purpose and to answer her questions. 
 Again she was taken before the governor and tortured ; but her firm- 
 ness was so great that she not only remained true to Christ herself, 
 
ILLUSTRATED IN ART. 215 
 
 but she converted many who witnessed her devotion, so that in one 
 day five thousand converts were baptized. Then it was determined 
 that she should be beheaded ; and as they led her away to death she 
 prayed that in memory of her deliverance from the womb of the 
 dragon, all who called on her in childbirth should be safely delivered, 
 and a heavenly voice assured her that her prayer should be granted. 
 
 The attributes of Margaret are the palm and the dragon. She is 
 young and girlish, and is thus easily distinguished from St. Martha, 
 who also has the dragon. Sometimes she has pearls around her head, 
 and rarely the daisy or marguerite, which is so named in memory of 
 her. She is especially the tj^pe of maiden innocence and humility. 
 
 ** Si douce est la Marguerite." 
 
 In the picture by Lucas v. Leyden, she is rising from the back of 
 the dragon, while a piece of her robe remaining in his mouth indicates 
 that he had swallowed her. She is the patroness of women in child- 
 birth, and patroness of Cremona. July 20, a. d. 306. 
 
 St. Margaret of Cortona, whose church is on the highest part 
 of the hill upon which that city is built, was the Magdalene of that 
 locality. She was born in Alviano in Tuscany. Her mother died 
 when she was still in infancy, and the cruelty of a step-mother and 
 the unkindness of her father drove her to desperation, and she led 
 an evil life for several years. One of her lovers was assassinated 
 when returning from a visit to her. A little dog which was with 
 him returned to Margaret, and attempted to lead her to the body of 
 his master, by pulling at her robe and piteously whining. Wonder- 
 ing at length that her lover returned not, she went with the dog, 
 and was horrified to find the murdered body of him she sought. 
 She was overcome with terror and repentance, and went to her 
 father's house. But the step-mother persuaded her father to refuse 
 to admit her. She then retired to a vineyard near by, and here in 
 her lonely wretchedness she was tempted to return to her sinful life. 
 But she prayed God to be to her more than all earthly friends could 
 be, and while so praying she had a revelation that her prayer was 
 answered, and she was directed to go to the Franciscan convent at 
 Cortona. This she did, and entering barefooted and with a cord 
 about her neck, she threw herself before the altar and begged to be 
 admitted to the order as a humble penitent. She was refused 
 
216 LEGENDS AND STORIES 
 
 this privilege until she should prove her penitence by a more wor- 
 thy life. But at length she took the habit of St. Francis in 1272. 
 Tradition relates that as she knelt one day before the crucifix, Christ 
 bowed his head in answer to her prayers, and from that time she was 
 held in great reverence by the people of Cortona. She is painted 
 young and beautiful, her dress not always that of the nun, but usu- 
 ally with the cord for a girdle, which indicates the Third Order of 
 St. Francis. Her attribute is a dog, which is seldom omitted. 
 February 22, a. d. 1297. 
 
 Santa Maria Maddalena de' Pazzi was of the noble Floren- 
 tine family whose name she bears. She was a Carmelite nun. Her 
 life was one of extreme sanctity and humility, yet comparatively 
 uneventful. May 27, a. d. 1607. 
 
 Maria Maggiore, Santa. This splendid church at Rome is 
 said to owe its origin to a vision related in a legend called that 
 "of the Snow," — in Italian, "della Neve." Giovanni Patricio, a 
 Homan who was rich and childless, prayed the Virgin to direct him 
 how he should dispose of his wealth. On the 5th of August, a. d. 352, 
 Mary came to him in a dream, and commanded him to build a 
 church in her name on the spot w^here he should find snow the next 
 morning. His wife and the Pope Liberius each had the same vis- 
 ion ; and early next day they all went to the Esquiline, where they 
 found miraculous snow, in spite of the heat of the season. Liberius 
 traced upon it, with his crosier, the plan of the church, and here the 
 church was built. Murillo painted two beautiful pictures of this 
 legend, called, in Spanish, S. Maria la Blanca. 
 
 St. Marina. The sad story of this saint presents a touching 
 illustration of self-sacrifice and unbounded humility, for which she 
 was greatly revered. Her father was an Eastern hermit ; and when 
 he first went to the desert he so longed for his daughter whom 
 he had left, that he dressed her in male attire, and charged her 
 never to reveal her sex. He then took her with him to his retreat, 
 and there she grew up as Brother Marinus. She was frequently 
 sent to the shores of the Red Sea with a wagon and oxen to get sup 
 plies for the monks. The man to whom she went had a daughter 
 who was found to be with child, and who wickedly accused Marinus 
 of being her seducer. Marina did not deny the charge, and the 
 abbot ordered her to be scourged and driven out of the walls of 
 
ILLUSTRATED IN ART. 217 
 
 the monastery; and the wicked woman came with her child, and 
 putting it in the arms of Marina, said, " There, as you are its father, 
 take care of it." Then Marina cared for the child. She remained 
 outside the gate of the convent and begged a support, which was 
 given her with many insults, as to a vile sinner. But when she 
 died and the truth was discovered, there was great mourning on 
 account of all she had endured, and she was honored for her 
 humility. She is represented with the dress of a monk and the 
 face of a beautiful woman, with a child in her arms. June 18. 
 Eighth century. 
 
 St. Mark {Lat S. Marcus; Ital. San Marco Evangelista; Fr, 
 St. Marc ; Ger. Der Heilige Marcus). This Evangelist was not an 
 apostle, but a convert and beloved disciple of St. Peter, according to 
 the tradition of the Catholic Church. He journeyed with Peter even 
 to Eome, where he wrote his Gospel ; and many believe it to have 
 been dictated by St. Peter. He went afterwards to preach in Egypt, 
 and after spending twelve years in Libya and the Thebais, he founded 
 the church at Alexandria. On account of his miracles the heathen 
 accused him of being a magician ; and at length, when celebrating 
 the feast of their god Serapis, they seized St. Mark and dragged 
 him through the streets with cords until he died. Then imme- 
 diately there fell a storm of hail, and a tempest of lightning came 
 with it which destroyed his murderers. The Christians buried his 
 remains, and his tomb was greatly venerated. But in a. d. 815 
 some Venetian merchants despoiled the tomb of its sacred relics, 
 and took them to Venice, where the splendid cathedral of San 
 Marco was erected over them. There are many legends of this 
 saint which have afforded subjects for representations in art. One 
 day as he walked in Alexandria, it is said that he saw a poor cobbler 
 who had wounded his hand so severely with an awl that he could no 
 longer support himself. St. Mark healed the wound, and the man, 
 who was called Anianus, was converted and afterwards became Bishop 
 of Alexandria. The famous legend of the preservation of Venice is 
 thus related: It was on the 25th of February in 1340. The 
 waters had been rising for three days ; and on this night there was 
 a fearful storm, and the height of the w^ater was three cubits more 
 than ever before. An old fisherman with difficulty reached the 
 Riva di San Marco with his little boat, and determined to wait 
 
218 LEGENDS AND STORIES 
 
 there for the ceasing of the tempest. But there came to him a 
 man who entreated him to row him over to San Giorgio Maggiore. 
 After great persuasion, the fisherman, believing it to be the will of 
 God, consented. Having arrived at San Giorgio, the stranger landed 
 and commanded the fisherman to await his return. The former came 
 back bringing with him a young man, and told him to row again to 
 San Niccolo di Lido. The fisherman doubted his ability to do this ; 
 but his passengers assured him he might row boldly, and strength 
 would be given him. They came at last to San Niccolo di Lido, where 
 the two men landed. When they returned to the shore there was a 
 third one also. They ordered the fisherman to row beyond the two 
 castles. AVhen they came to the sea, they saw a barque filled with 
 frightful demons rapidly approaching. These were coming to over- 
 whelm the city with water. Then the three men in the boat made 
 the sign of the cross and bade the demons depart. Instantly the 
 barque vanished, the sea became calm, and the watei*s began to 
 subside. Then the men commanded the boatman to land them at 
 the places whence they had come. He did -so, but in spite of the 
 great wonder he had seen he demanded of the third that he should 
 pay him. Then the man replied: "Thou art right; go now to the 
 Doo^e and to the Procurator! of St. Mark ; tell them what thou hast 
 seen, for Venice would have been overwhelmed had it not been for 
 us three. I am St. Mark the Evangelist, the protector of tliis city ; 
 the other is the brave knight St. George ; and he whom thou didst 
 take up at the Lido is the holy bishop St. Nicholas. Say to the 
 Doge and to the Procuratori that they are to pay you ; and tell them 
 likewise that this tempest arose because of a certain schoolmaster 
 dwelling at San Felice, who did sell his soul to the devil and after- 
 wards hanged himself." The fisherman answered that his story 
 would not be believed. Then St. Mark took from his finger a ring, 
 and gave it to the man, saying, "Show them this, and tell them 
 when they look in the sanctuary they will not find it." And lie 
 disa])peared. The next morning the fisherman did as he had been 
 commanded. It proved as he had been told, and the ring was not 
 found. Then the man was paid, a procession was ordained with 
 great solemnity, and the citizens gave thanks to God and the three 
 saints for their miraculous di'liverance. The fisherman received a 
 pension, and the ring was given to the Procuratori, who replaced it 
 
ILLUSTRATED IN ART. 219 
 
 in the sanctuary. Another legend relates that a certain slave whose 
 muster resided in Provence, persisted in going to the shrine of St. 
 Mark to pray, for which he was condemned to be tortured. As the 
 sentence was about to be executed, St. Mark descended to save his 
 votary. The executioners were confounded, and the instruments of 
 torture broken and made unfit for use. The tradition which makes 
 St. Mark the amanuensis of St. Peter is frequently illustrated in 
 paintings. The attribute of St. Mark is the lion, either witli or 
 without the wings, but generally with them. This enables one to 
 distinguish him from St. Jerome, who has the lion un winged. He 
 often wears the robes of a bishop. April 25, a. d. G8. 
 
 St. Martha (7^^/. Santa Marta, Vergiue, Albergutrice di Christo; 
 Fr. Ste. Marthe, la Travailleuse). St. Martha is highly venerated 
 on account of having persuaded her sister Mary to listen to the words 
 of Jesus, thus becoming the instrument of her conversion. Tlie old 
 story in " II Perfetto Legendario " goes on to say of this, " Which 
 thing should not be accounted as the least of her merits, seeing that 
 Martha was a chaste and prudent virgin, and the other publicly 
 contemned for her evil life ; notwithstanding which, Martha did not 
 despise her, nor reject her as a sister, Ijut wept for her shame, and 
 admonished her gently and with persuasive words, and reminded her 
 of her noble birth, to which she was a disgrace, and that Lazarus, 
 their brother, being a soldier, would certainly get into trouble on her 
 account. So she prevailed, and conducted her sister to the presence 
 of Christ ; and afterwards, as it is well known, she lodged and enter- 
 tained the Saviour in her own house." The Provengal legends relate 
 that Martha was the first who founded a convent for her own sex, 
 and the first one after the Blessed Virgin who consecrated her virgin- 
 ity to God. While Mary Magdalene made converts in Marseilles, 
 Martha made known the Faith at Aix. In those days there was 
 a fearful dragon who inhabited the river Rhone, and ravaged the 
 country by night. He was called the Tarasque, and on the scene of 
 his life the city of Tarascon now stands. Xow Martha sprinkled this 
 monster with holy water and bound him with her girdle, and then 
 he was speedily killed by the people. When after many years of 
 labor, death approached, she desired to be borne to some spot where 
 she could see the sun in the heavens. She wished the story of the 
 Passion of Our Lord to be read to her; and as she died she said, 
 
220 LEGENDS AXD STORIES 
 
 " Father, into thy hands I commend my spirit." Her attribute is 
 a dragon ; and she may be known from St. Margaret by the pot of 
 holy water, while the latter has the cross. St. Martha also bears 
 SDmetimes a cooking utensil. Patroness of cooks and housewives. 
 June 29, a. D. 84. 
 
 St. Martial was Bishop of Limoges. St. Valerie, or Valere, was a 
 beautiful virgin who was converted by his teaching. She refused to 
 listen to the addresses of the Duke de Guyenne. This so enragi'd 
 the duke that he "luy fit trancher la teste, couronnant sa virginite 
 d'un martyre bien signale, car a la venue d'un chacun elle prit sa 
 teste, et la porta jusques au pied de I'Autel ou S. Marcial disect 
 la messe ; le bourreau, la suivant pas-a-pas, mourut dans TEglise, 
 aprcs avoir clairement proteste qu'il voyoit les anges a I'entour de 
 son corps." This legend is illustrated in the cathedral of Limoges. 
 She is represented with a streak around the neck. Her festival is 
 December 10. 
 
 St. Martin of Tours {Lat. S. Martinus; /tal. San Martino) 
 was one of tlie most popular saints of the Middle Ages. He was 
 born at Saberia, in Pannonia, in the time of Constantine the Great ; 
 and tradition relates that on one occasion the Empress Helena, who 
 was the daughter of a wealthy lord of Caernarvonshire, prepared for 
 him a supper with her own hands, and waited on him while he ate 
 it, like tiie humblest servant ; and at the end gathered up the 
 cruml)s, esteeming them more precious than any meal she could 
 eat at the emperor's board. From a child St. ^Martin was of a 
 religious disposition, but he became a sc^ldier before he was bap- 
 tized. In the army he won the love and respect of his comrades, 
 by the great excellences of his character and the purity of his life. 
 He was especially noted for his benevolence and charity to the 
 poor. The winter of 332 was so severely cold that large numbers 
 perished in the streets of Amiens, where the regiment of St. Martin 
 was quartered. One day he met at the gate a naked man, and tak- 
 ing ])ity on him he divided his cloak (f(>r it was all he had), and gave 
 half to tlie beggar. That night in a dream Jesus stood before him, 
 and on his shoulders he wore the half of the cloak that Martin had 
 given the beggar. And he said to the angels who attended him, 
 "Know ye who hatli tluis arrayed me? My servant Martin, though 
 yet unbaptized, hath done this." Then Martin was immediately 
 
ILLUSTRATED IN ART. 221 
 
 baptized ; being at the time twenty-three years old. At forty years 
 of age, he desired to leave the army that he might devote all 
 his time to God's service. Then the legend tells that Julian the 
 Apostate, now emperor, accused him of cowardice, saying that 
 he wished to be dismissed to avoid a coming battle. But Martin 
 replied, he would be set naked in the front of the fight, armed only 
 with the cross, and not fear to meet the enemy. Then the emperor 
 commanded men to guard him and see that this was done ; but be- 
 fore the time of battle peace was made, and it was not attempted. 
 After leading a religious life for years he was made Bishop of Tours 
 in 371. He did many miracles, healing the sick, and even restoring 
 to life the son of a poor widow. One day, as he celebrated mass in 
 his cathedral, he asked his deacon to clothe a naked beggar before 
 him. The deacon did not comply readily, and St. Martin took off 
 his priestly robe and gave it to the wretched man ; and while he 
 officiated at the altar a globe of fire was seen above his head, and as 
 he elevated the Host, his arms (being exposed on account of the 
 absence of the garment) were covered, by a miracle, with chains of 
 gold and silver, which angels fastened upon them. His evenness of 
 temper was an especial virtue, and he was never angry, neither spoke 
 he ever unkindly. In spite of all, he was often greatly tempted, and 
 Satan one day ridiculed him because he so soon received the sinful 
 who repented. St. Martin replied, " most miserable that thou art ! 
 if thou also couldst cease to persecute and seduce wretched men, if 
 thou also couldst repent, thou also shouldst find mercy and forgive- 
 ness through Jesus Christ ! " It is due to the wonderful energy of 
 St. Martin that paganism was rooted out of that portion of Gaul in 
 which he ruled the Church. He destroyed temples, demolished the 
 images of the gods, and was impervious to all the threats and dangers 
 which he incurred by so doing. The demons whom he thus dis- 
 enthroned often appeared to him, sometimes in hideous forms and 
 again with all the beauty of Venus ; but he overcame all fear and all 
 temptation, and steadfastly served God. At length he wearied of 
 the people who thronged about him, and he built himself a cell 
 away from Tours, between the rocks and tlie Loire. From this the 
 monastery of Marmoutier arose. St. Martin not only opposed hea- 
 thenism, he battled against blind superstition as well. There was 
 near Tours a chapel where the people venerated a martyr, as they 
 
222 LEGENDS AND STORIES 
 
 believed ; but Martin thought them mistaken. He went and stood 
 on the sepulchre, and prayed that it might be revealed to him if any 
 martyr rested there. Soon a dark form appeared, and told St. Martin 
 that he was a robber whose soul was in hell, and whose body rested 
 beneath him, where he stood. Then the saint destroyed the chapel 
 and altar, as he did those of the pagans. He was once invited to sup 
 M'ith the emperor. The cup was passed to Martin, before his majesty 
 drank, with the expectation that he would touch it to his lips, as was 
 the custom. But a poor priest stood behind Martin, and to the sur- 
 prise and admiration of all, the saint presented the full goblet to 
 him, thus signifying that a servant of God deserved more honor, 
 however humble his station, than any merely earthly potentate. 
 From this legend he has been chosen the patron of all innocent con- 
 viviality. It is said that on an occasion when St. Martin sought an 
 interview with the Emperor Yalentinian, his majesty did not rise 
 from his chair as the saint approached, whereupon the chair took fire 
 beneath him, and necessity compelled him to do what reverence had 
 no power to effect. This unique legend has been represented in art. 
 St. Martin died after being bishop more than thirty years, and many 
 heard the songs of the angels who bore him to Paradise. From the 
 time of his death he has been an object of extreme veneration. In 
 art he is usually represented with a naked beggar at his feet. A 
 goose when introduced alludes to the season of his feast, which 
 occurs at the time when geese are eaten, and is called, in Eng- 
 land, Martinmas-tide. In France this festival was kept like the 
 last day of the Carnival, — a time of feasting. November 11, 
 A. D. 397. 
 
 St. Martina was a Roman virgin. A church dedicated to her 
 stands at the foot of the Capitt)line Hill. It is on the left as we 
 descend to the Forum from the Ara Coeli. Here from very ancient 
 times there was a chapel where the people venerated this saint, who 
 was martyred in the time of Alexander Severus. In 1G34, when 
 repairing this chapel, a sarcopliagus was discovered built into the 
 foundations, wViich contained the body of a young woman, while the 
 head was in a separate casket. This, being regarded as the body of 
 the saint, called tlie attention of all Rome to the place, and even the 
 pope was filled with enthusiasm at the discovery. Cardinal Fran- 
 cesco Barberini undertook to rebuild the church, and Pietro da 
 
ILLUSTRATED IN ART, 223 
 
 Cortoiia very solemnly dedicated his talents to the work of adorning 
 the same. The church was given to the Academy of Painters, and con- 
 secrated to St, Luke, their patron. It now bears the name of "San 
 Luca e Santa Martina." Pietro da Cortona left all his fortune to the 
 chapel of St. Martina, which he himself had painted. She is repre- 
 sented as young and beautiful, with different instruments of torture, 
 signifying the manner of her death. January 30. 
 
 St. Mary of Egypt (Ital. Santa Maria Egiziaca Penitente ; 
 Fr. Ste. Marie I'Egyptienne, La Gipesienne, La Jussienne), The 
 legend of this Mary Egyptiaca is much older than that of Mary 
 Magdalene. It was in a written form, and fully believed in the sixth 
 century; for a very ancient tradition stated that a female hermit had 
 dwelt for years in Palestine, and there died. The legend as now 
 given rests on the authority of St. Jerome, and relates that a woman 
 named Mary, whose wickedness far exceeded that of the Magdalene, 
 dwelt in Alexandria. After seventeen years of abandonment to 
 sin, in the year 365, as she walked one day near the sea, she saw 
 a vessel about to depart well filled with pilgrims. On inquiry she 
 found that they were going to Jerusalem to keep the feast of the 
 true cross. She was seized with anxiety to go also, but had no 
 money to pay her passage. Then she sold herself to the sailors and 
 pilgrims, and so accomplished the journey. Arriving at Jerusalem, 
 she thought to enter the church with the others; but when she 
 reached the entrance some invisible power held her so that she could 
 not go in, and as often as she tried to cross the threshold, so often 
 was she driven back. Then a sense of all her sins came over her, 
 and she was overcome with sorrow, and prayed to God for grace and 
 pardon; whereupon the restraining power was taken away, and she 
 entered the church on her knees. She then bought three loaves of 
 bread and went into the desert, even beyond Jordan. Here she 
 remained in deepest penitence. She drank only water, and subsisted 
 on roots and fruits, and her three loaves, which were constantly 
 renewed by a miracle. Her clothing wore out and dropped from 
 her ; then she prayed God to clothe her, and her prayer was an- 
 swered, for her hair became a cloak about her, or, as others say, a 
 heavenly robe was brought her by an angel. She had lived thus 
 forty-seven years when she was found by Zosimus, a priest. She 
 begged him to keep silence concerning her, and to return at the end 
 
224 LEOEXDS AXD STORIES 
 
 of a year and bring with him the Blessed Sacrament, that she mi"'ht 
 conless her sins and receive communion before her death. Zosimus 
 compHed with her desires and returned to her in a vear. He was 
 not able to cross the Jordan, and Mary was miraculously assisted 
 to cross to him. After receiving the Sacrament she requested iiim to 
 leave her again to her solitary life, and to return at the end of an- 
 other year. When the year was passed and he went again to meet 
 her, he found her lying dead, with her hands folded as in prayer. 
 And upon the sands these words were written : "0, Father Zosimus, 
 bury the body of the poor sinner, Mary of Egypt! Give earth to 
 earth, and dust to dust, for Christ's sake ! " When he endeavored to 
 do this, he found he had not sufficient strength, for he was an old 
 man. Then a lion came and assisted him, digging with his paws; 
 and when the body of Mary was in the grave the lion w^ent quietly 
 away and Zosimus returned home, praising God for the mercy he 
 had shown to the penitent woman. She is represented in art as old, 
 worn, and wasted, with long hair, and three loaves of bread in her 
 hand. When united with Mary Magdalene, the contrast of age, 
 appearance, and dress is very striking. The pictures of her penance 
 are sometimes mistaken for the Magdalene ; but if the vase, skull, and 
 crucifix are wanting, it is the Mary of Egypt, A chapel in the church 
 of St. Meiry in Paris is painted with scenes from her life. April 9, 
 A. D. 433. 
 
 St. Mary Magdalene {Lat S. Maria Magdalena; Fr. La Made- 
 leine, La Sainte Demoiselle pecheresse ; Ital. Santa Maria Maddalena ; 
 Sp. Santa Maria Magdalena). The writings which would fill volumes, 
 the numberless sermons which have exhausted the talents of the 
 preachers and the patience of the hearers, the learned arguments of 
 tongue and pen, and the wild, imaginative legends which have each and 
 all essayed to give and establish the truth about this saint, have left 
 her, in the heart of the world, what the Gospel alone and unaided 
 makes her, — the first sinning and repenting woman forgiven through 
 the love of Jesus, a glorious beacon of hope, shining down through all 
 ages, silently saying to all other Magdalenes, " Go and sin no more." 
 It has never been decided whether she was differently spoken of as 
 " Mary of Bethany," the " woman who was a sinner," and she " out 
 of whom Jesus cast seven devils," or whotlier slio was but one of 
 these ; but the legend, as it is generally represented in Western art, 
 
ILLUSTRATED IN ART. 225 
 
 is as follows : Mary Magdalene was the daughter of noble, if not royal 
 parents, and the sister of Martlia and Lazarus. Syrus, their father, 
 had vast riches, and at his death these were divided equally among 
 the three. The castle of Mary, called Magdalon, was in the district 
 of Magdala on the shore of the sea of Tiberias. Lazarus was by 
 profession a soldier. Martha w\as virtuous and discreet ; but IMary, 
 giving herself up to luxury and idleness, became at length so wicked 
 as to be called " The Sinner." Martha, loving her sister and filled 
 with sorrow by her sinful life, continually rebuked her, and finally 
 persuaded her to listen to the teachings of Jesus. The seven evil 
 spirits w^hich Jesus cast out were the seven deadly sins, to which she 
 had been subject before her conversion. The entertainment of the 
 Saviour at the house of Martha, the supper at the house of Simon 
 the Pharisee, the devotion of Mary to Jesus, and the scenes con- 
 nected with his death and resurrection, are given in the legend as in 
 the Gospels. It then adds that after the ascension of Christ, Lazarus 
 and his sisters with their handmaid Marcella, Maximin who had bap- 
 tized them, and the blind man to whom Jesus had given sight, called 
 Cedon, were placed in a boat with no rudder to steer and no oars nor 
 sails to speed them, and set adrift. This was done by the heathen. 
 They were carried by winds and waves to a harbor which proved 
 to be that of Marseilles. The people of tliat place were also heathen, 
 and they refused to give the castaways food or shelter. Tlien these 
 found a resting-place in the porch of a temple, and Mary began to 
 tell of Christ and to urge the people to forsake their idols ; and 
 both the sisters did such miracles that many were converted and 
 baptized. When Maximin was dead, Lazarus was made first bishop 
 of Marseilles. But Mary desired to live in solitude, and retired to 
 a frightful wilderness, where she lived thirty years a life of penitence 
 and sorrow for the sins she never ceased to regret and bewail. It 
 was supposed she was dead ; but at length a hermit whose cell was in 
 the same desert as her own saw a miraculous sight which disclosed 
 the truth that she still lived. It appears that often in her hunger 
 and exhaustion angels had ministered to her, and during the last 
 years of her life they bore her, every day, up into regions where she 
 could hear celestial harmonies, and see the glory prepared for those 
 who repent and believe in God. It was this daily ascension that the 
 hermit saw ; and he hastened to the city to relate the wonderful 
 
 16 
 
226 LEGENDS AND STORIES 
 
 vision. Legends disagree concerning the place and manner of her 
 death. iSoiiio relate that it occuned in the desert, where angels 
 watched over her and cared for her, while others say she died in a 
 church, after receiving the last sacraments from St. Maximin. The 
 scene of her solitary penance is said to be the site of the monastery of 
 La Sainte Beaume, or the Holy Cave, between Marseilles and Toulon. 
 In the thirteenth century some remains, believed to be those of 
 St. Lazarus and St. Mary Magdalene, were found about twenty miles 
 north of Toulon, at a place called St. Maximin. Here a church was 
 built in 1279 by Charles, Count of Provence, brother of St. Louis, 
 King of France. A few years later, Charles was made pris<jner by the 
 King of Aragon ; and he ascribed the praise of his liberation to Mary 
 Magdalene, who was his chosen protectress. Many miracles were 
 wrought through her intercession, one of which has been frequently 
 represented in pictures. A certain prince of Provence came to Mar- 
 seilles with his wife to sacrifice to the pagan gods. They listened to 
 the instructions of Mary, and were persuaded to leave the service of 
 tlie idols. One day tlie husband told Mary of his strong desire to have 
 a son. Mary asked him if he would believe if his prayer were heard. 
 He promised that he would believe. Not long after, this prince de- 
 cided to go to Jerusalem to see St. Peter, and to ascertain if what 
 Magdalene told him agreed with the preaching of that saint. The 
 wife determined to go also, but he said, " How shall it be possible, 
 seeing that thou art with child, and the dangers of the sea are very 
 great 1" But she so entreated him that he granted her request, and 
 they departed. After a day and night had' passed, a terrible storm 
 arose. Tlie pains of childbirth came upon the woman, and in the 
 midst of the tempest the babe was born and the mother died. The 
 sailf)rs wished to throw the body into the sea, believing that the storm 
 would not cease wliile it remained in the ship; but the prince per- 
 suaded them with entreaties and raoncv to retain it awhile. Soon 
 they arrived at an island, where he laid his wife on the shore, and 
 placing tlie babe on her breast he covered them with his cloak and 
 wept bitterly, and said, "0 Mary Magdalene ! to my grief and sorrow 
 didst thou come to Marseilles ! Why didst thou ask thy God to give 
 mo a son only that I might lose both son and wife together? 
 Maiy Magdalene ! have pity on my grief, and if thy prayers may 
 avail, save at least the life of my child!" Then he proceeded to 
 
ILLUSTRATED IN ART. 227 
 
 Jerusalem, and remained there two years. He was instructed by 
 St. Peter, and saw the places which had been hallowed by the life 
 and death of the Saviour. Now on his return he landed at the island 
 where he had left the body of his wife, that he might weep at her 
 last resting-place. Who can tell his surprise when he saw his child 
 running about on the shore 1 And when the infant saw the strange 
 man he was afraid, and bid beneath the cloak that covered his dead 
 mother. Then when the father approached, the mother also opened 
 her eyes and smiled, and put out her arms to embrace her husband. 
 Then did the prince greatly rejoice, and they all returned to Mar- 
 seilles, and threw themselves at the feet of the Magdalene and were 
 baptized. There are legends (though never accepted by the Church) 
 which relate that an attachment existed between St. John the 
 Evangelist and Mary Magdalene ; and even that the feast which 
 Jesus attended at Cana of Galilee was on the occasion of the mar- 
 riage of these two saints. Donatello's famous statue, carved in wood, 
 stands above her altar in the baptistery in Florence. It represents 
 her as the wasted, sorrowing penitent, and is strangely in contrast 
 with the loveliness of many representations of her. Her proper 
 attribute is the jar of ointment. This signifies either the ointment 
 which she brake upon the feet of the Saviour, or that which she 
 prepared for the anointing of his crucified body. It varies in size and 
 form ; is usually either in her hand or standing near her, though some- 
 times borne by an attending angel. The colors of the dress of the Mag- 
 dalene are red, expressing love ; violet, penitence and mourning; and 
 blue, constancy. Sometimes she w^ars a violet tunic and red mantle. 
 Some Spanish pictures represent her with dark hair; but it should 
 be luxuriant, fair, and golden. Patroness of frail and penitent 
 women; of Provence and Marseilles. July 22, a. d. 68. 
 
 St. Mary the Penitent (Ital. Santa Maria Penitente ; Fr. Ste. 
 Marie, la Penitente). This Mary was the niece of the hermit Abra- 
 ham, and her life was mostly spent in the deserts of Syria. She too 
 was a sinner and became a penitent, to whose prayers God granted 
 miraculous answers. Her father had large riches and lived in splen- 
 dor. When he died, the daughter was carried to her hermit uncle 
 to be religiously instructed. She was seven years old when taken 
 to the desert. Abraham built a cell close to his own and opening 
 into it by a window, and there placed the child. Here he taught 
 
228 LEGENDS AND STORIES 
 
 her to pray, to sing praises, to recite psalms, and to despise the 
 pleasures (jf the world. Thus Mary lived until she was twenty years 
 old. At this time there came a young hermit to the cell of Abraham 
 to receive his instructions. The beauty of the face which he beheld 
 by chance through the window, and the music of the voice which 
 chanted lioly praises so near him, inflamed his heart with love for 
 tlie maiden ; and he tempted her to sin, forgetting his vows. When 
 she at length reflected on what she had done, she so feared her uncle 
 that she fled from his sight, and went to a remote place, where for 
 two years she lived a shameless life of sin. Now on the very night 
 that she fled, Abraham dreamed that a hideous dragon came to his 
 cell and found there a white dove and took it away with him. When 
 he awoke the dream troubled him. Again when he slept he saw the 
 same dragon ; and he crushed its head with his foot, and took the dove 
 from its maw and put it in his bosom. Then the dove came to life, 
 and spreading its wings, flew to heaven. Then the hermit knew that 
 this dream referred to his beloved Mary. He took his staff and went 
 forth, seeking her through all the land. After a long time he found 
 her; and when she was overcome with shame and sorrow he encour- 
 aged her, and promised himself to do penance for her. Then she 
 cried ' out, " my father ! if thou thinkest there is hope for me, I 
 will follow thee whithersoever thou goest, and kiss thy footsteps which 
 lead me out of this gulf of sin and death ! " Then he comforted her, 
 and leaving behind all her jewels and gay attire, she returned with 
 him to the cell in the desert. Here she ministered to her aged uncle, 
 and lived a life of contrition and penance. For many years after 
 his death she still continued the same life ; and so great was the 
 virtue of her prayers that the sick who were brought to her were 
 cured when she prayed. When she died she was bonie by angels to 
 paradiso. Conversion of Mar}' the Penitent, October 29. 
 
 St. Matthew {Lat S. Mattheus; Ger. Der Heilige Matthiius; 
 Fr. St. Matthieu ; Ital. San !Matteo). Among the Evangelists St. 
 Matthew holds the first place on account of having written his Gospel 
 first. In representations of the disciples he is the seventh or eighth, 
 lie has not been a popular subject of art. The Scripture account 
 tells only that his name was Levi, and his office that of tax-gatherer; 
 a Hel)rew by birth. When Christ called him, he immediately left 
 all else to obey ; and he also made a great feast in his house, at 
 
ILLUSTRATED IN ART. 229 
 
 which Jesus with his disciples sat with publicans and sinners — to the 
 horror of the Jews. After the separation of the Apostles, Matthew 
 preached twenty-three years in Egypt and Ethiopia. At the capital 
 of Ethiopia he was honorably entertained by that eunuch whom 
 Philip had baptized. He raised the son of the King of Egypt from 
 the dead, and cured his daughter, called Iphigenia, of leprosy, and 
 placed her at the head of a society of young maidens, dedicated to 
 the service of God. A heathen king determined to take her away 
 from this community; for which impiety, his palace was burned, 
 and he became a leper. When this saint was in Ethiopia a terrible 
 fear was over the people, on account of two skilful magicians who 
 put many under their spells, and afflicted them with dreadful dis- 
 eases. St. Matthew overcame these sorcerers, and ended their power 
 by baptizing the people. All this is related in the " Perfetto Legen- 
 dario." The manner of his death is doubtful. The Greek legend 
 says he died a peaceful death, but the Western traditions declare that 
 he suffered martyrdom in the time of Domitian. His proper attributes 
 are the purse, when represented as an Apostle ; the pen and book, 
 with an attendant angel, when the Evangelist. The angel holds 
 the inkhorn or the book, or points to heaven, or dictates. Greek 
 pictures of his death show him dying peacefully, while an angel 
 swings a censer; other representations give the martyrdom by the 
 sword. September 21, a. d. 90. 
 
 St. Matthias {Ital. San Mattia ; Fr. St. Mathias ; Lat. S. Mat- 
 thseus) was the last apostle, chosen to take the place made vacant 
 by the treachery of Judas. St. Denis relates that he was selected 
 by the Apostles on account of a beam of divine splendor which 
 pointed to him. This has been represented in art. He preached 
 in Judsea, and was martyred by the Jews. His attribute is a lance 
 or an axe. February 24. 
 
 St. Maurelio, or Maurelius, was the first bishop, and is the 
 patron saint of Ferrara and Imola. His image is on the coins of 
 Ferrara. He was beheaded. 
 
 St. Maurice {Lat. S. Mauritius; Ital. San Maurizio; Ger. Der 
 Heilige Moritz ; Fr. St. Maurice). The legend of St. Maurice and 
 the Theban Legion is one of the most ancient of all legends, and has 
 been so received as to have almost the importance of a strictly 
 historical fact. The Theban Legion was so called because levied 
 
230 LEGENDS AND STORIES 
 
 iu the Thebaid. It was composed of 6,GGG men, a]\ of whom 
 were Christians. It was commanded by Maurice, who was of ilhis- 
 trious descent. This legion was so characterized by valor, piety, and 
 fidelity, that it had received the title of Felix. "When Maximin was 
 about to enter Gaul, he ordered this legion to accompany him thither. 
 AVlien thev had passed the Alps the legion was divided : a part went 
 to the Kliine, and tlie remainder halted on the banks of Lake (Jeneva. 
 Here Maximin ordered a great sacrifice to the gods, with all the 
 games and festivities which accompanied the pagan rites. There, 
 Maurice and his soldiers separated themselves from the army, and 
 pitched their camp at a place now called St. Maurice, but then 
 Aganum. Maximin then made it known that the purpose of his 
 expedition was the extermination of the Christians, and threatened 
 the Theban Legion with his vengeance if they did not join in the 
 sacrifices. They steadfastly refused to do so, or to assist iu the per- 
 secution of the Christians. Then Maximin commanded the men to 
 be deciniated. Those to whom the lot fell rejoiced in being thus 
 chosen to testify to their faith, and those who were left were still so 
 determined that they were decimated the second time. Even when 
 the third summons came, Maurice replied, "0 Ctesar ! we are thy 
 soldiers, but we are also the soldiers of Jesus Christ. From thee we 
 receive our pay, but from him we have received eternal life. To 
 thee we owe service, to him obedience. We are ready to follow thee 
 against the barbarians ; but we are also ready to suffer death, rather 
 than renounce our faith or fight against our brethren." Then Maxi- 
 min commanded that the rest of the army should surround these 
 men, and murder every one with the sword. He was obeyed, — not 
 one was left alive. But some were trampled to death, some hanged, 
 and some shot with arrows. Maurice knelt down and was belieaded. 
 At Cologne, and in other places, many more who belonged to tlie 
 Theban Legion suffered martyrdom. Savoy, Piedmont, and parts of 
 Germany abound in these soldier saints. The name of Maiu-ice 
 signifies "a Moor," and he is represented as one in some pictures. 
 He is dressed in armor, and bears the standard nnd the palm. In 
 Italian pictures he wears a red cross on his breast, <^hich is the badge 
 of the Sardinian Order of St. Maurice. September 22, a. d. 280. 
 
 St. Maurus was the son of a Roman senator, and was placed 
 under the care of St. Benedict at Subiaco, when only tNselve years 
 
ILLUSTRATED IN ART. 231 
 
 old. He became one of the most famous disciples of his great master. 
 At one time Maurus expressed his satisfaction at the death of one 
 Florentius, who had attempted to poison St. Benedict, and had com- 
 mitted many crimes which disgraced his office (for he was a priest) ; 
 this expression so shocked his teacher that he commanded him to 
 atone for his sin by a severe penance. After the death of Bene- 
 dict, Maurus introduced the Benedictine Order into France, and 
 founded the monastery of St. Maure-sur-Loire (then called Glanfeuil), 
 where he died. His attribute is the book or censer. January 15, 
 A.D. 584. 
 
 St. Mercuriale was the first Bishop of Forli in the second cen- 
 tury. His attribute is a dragon, representing sin, which the saint 
 had vanquished. He is patron saint of Forli. 
 
 St. Mercurius {Gr. "Ay. 'Ep/x^? : signification, "God's messen- 
 ger"). The representations of this saint belong especially to Greek 
 art. He was an officer whom Julian the Apostate put to death on 
 account of his Christian faith. When Julian afterwards fought 
 against the Persians, St. Basil had a vision in which he saw a woman 
 seated on a throne and surrounded by angels. To one of these she 
 said, "Go forthwith, and awaken Mercurius, who sleepeth in the 
 sepulchre, that he may slay Julian the Apostate, that proud blas- 
 phemer against me and against my Son ! " As soon as the vision 
 had passed, Basil went to the tomb of Mercurius, but neither the 
 body nor the armor which had been buried with him were in the 
 tomb. But the next day the body of the saint and all the armor 
 was as before, except that the lance was stained with blood. "For 
 on the day of battle, when the wicked emperor was at the head 
 of his army, an unknown warrior, bareheaded, and of a pale and 
 ghastly countenance, was seen mounted on a white charger, which 
 he spurred forward ; and brandishing his lance, he pierced Julian 
 through the body, and then vanished as suddenly as he had 
 appeared. And Julian being carried to his tent, he took a handful 
 of the blood which flowed from his wound, and flung it into the 
 air, exclaiming with his last breath, ',Thou hast conquered, Gali- 
 lean ! Thou hast conquered ! ' Then the demons received his part- 
 ing spirit. But Mercurius, having performed the behest of the 
 Blessed Virgin, re-entered his tomb, and laid himself down to sleep 
 till the Day of Judgment." 
 
232 LEGENDS AND STORIES 
 
 St. Methodius. See St. Cyril. 
 
 St. Michael {Lat. S. Michael Angelas ; Fr. Monseigneur St. 
 Michel; Ital, San Michele, Sammichele; "Ay. Mi;^ay/A). St. Michael, 
 whose name signifies " like unto God," or Michael the Archangel, is 
 regarded as the first and mightiest of all created spirits. He it was 
 
 : whom God commissioned to expel Satan and the rebellious angels 
 from heaven. His office now is believed to be twofold, — including 
 that of patron saint of the Church on earthy and Lord of the souls of 
 the dead; presenting the good to God, and sending the evil and 
 wicked away to torment. It is believed to have been St. Michael 
 who appeared to Hagar (Gen. xxi. 17), to Abraham to forbid the 
 sacrifice of Isaac (Gen. xxii. 11) ; who brought the plagues on Egypt, 
 led the Israelites on their journey, contended with Satan for the body 
 of Moses (Jude 5), put blessings instead of curses in Balaam's mouth 
 (Num. xxii. 35), was with Joshua at Jericho (Josh. v. 13), appeared 
 to Gideon (Judges vi. 11), brought the pestilence to Israel (2 Sam. 
 xxiv. 16), destroyed the Assyrian army (2 Chron. xxxii. 21), deliv- 
 ered the three Hebrew children from the fiery furnace (Dan. iii. 25), 
 and sent Habakkuk to feed Daniel in the lion's den (Bel and the 
 
 > Dragon, 32). The legends also relate that St. Michael appeared 
 to the Blessed Virgin to announce to her the time of her death, 
 and that he received her soul and bore it to Jesus. And again, 
 during the sixth century, when a fearful pestilence was raging in 
 Rome, St. Gregory advised that a procession should be made, which 
 should pass through the streets singing the service which since then 
 has been called the Great Litanies. This was done for three days, 
 and on the last day, when they came opposite to the tomb of Ha- 
 drian, Gregory beheld the Archangel Michael hovering over the city ; 
 and he alighted on the top of the Mausoleum and sheathed his sword, 
 which was dripping with blood. Then the plague was stayed, and 
 the Tomb of Hadrian has been called the Castle of Sant* Angelo 
 from that day, and a chapel was there consecrated, the name of 
 which was Ecclesia Sancti Angeli usque ad Ccclos. St. Michael is 
 also said to have appeared to ct)nmiand the building of two churches. 
 The first was on the eastern coast of Italy, and was called the church 
 of Monte Galgano. The legend relates that in the fifth century 
 there dwelt in Siponte a man named Galgano, who was very rich in 
 herds which were pastured on the mountain. At one time a bull 
 
ILLUSTRATED IN ART. 233 
 
 strayed away, and Galgano took his servants and went to find him, 
 and when seen he was on the very summit of the mountain, 
 near the mouth of a cave. Galgano was angry with the bull, and 
 ordered a servant to kill him ; but the arrow came back to the 
 bosom of him who sent it, and killed him instantly. Then Galgano, 
 being troubled, sent to the bishop to know what he should do. Then 
 the bishop fasted and prayed for three days, at the end of which 
 time St. Michael appeared to him and told him that the spot where 
 the bull had been seen was especially sacred to him, and he could not 
 permit it to be violated by blood, and he commanded that a church 
 should be built there under his patronage. When they entered 
 the cave they found a stream of water running from the rock, which 
 cured all manner of diseases; and three altars were already built 
 there, and one was covered with a rich cloth embroidered in crimson 
 and gold. So the fame of this vision spread through all Europe, and 
 the church which was there built became a place of pilgrimage. 
 Again, in the reign of Childebert II., St. Michael appeared to St. 
 Aubert, Bishop of Avranches, and commanded that a church should 
 be built on the summit of a rock in the Gulf of Avranches, in 
 Normandy. This rock is inaccessible at high water, and has been 
 celebrated as an impregnable fortress. The bishop was also told 
 that a bull would be found concealed there and a spring of pure 
 water, and the church should be made to cover as much ground 
 as the bull had trampled. St. Aubert considered this as but a 
 dream ; but it was repeated again and again, and the third time the 
 Archangel pressed his thumb upon the head of the bishop and left 
 there a mark which never disappeared. After this a small church 
 was built which was afterwards replaced by a magnificent abbey, 
 begun by Richard, Duke of Normandy, and completed by William 
 the Conqueror. Mont-Saint-Michel became one of the most cele- 
 brated places of pilgrimage, as it is one of the most picturesque 
 in scenery ; but this legend seems only a poor repetition of that of 
 Monte Galgano. From this time St. Michael was greatly venerated 
 in France. He was selected as patron saint of the country and of 
 the order which St. Louis instituted in his honor. An old French 
 writer also makes him the angel of good counsel, and says, " Le vrai 
 office de Monseigneur St. Michel est de faire grandes revelations 
 aux hommes en bas, en leur donnant moult saints conseils," and 
 
234 LEGEXDS AND STORIES 
 
 particularly " sur le bon noiirissement qne le pere et la m^re donnent 
 a leiirs eufuus." St. Michael is always represented as young aud 
 beautiful. As patron of the Church Militant lie is " the winged 
 saint," with no attribute save the shield and lance. As conqueror 
 of Satan, he stands in armor, with his foot upon the Evil One, who 
 is half human or like a dragon in shape. The angel is about to 
 chain him or to transfix him with the lance. But the treatment of 
 this subject is varied in many ways, all however easily recognized. 
 As lord of souls St. Michael is unarmed ; he holds a balance, aud in 
 each scale a little naked figure representing the souls ; the heaio 
 usually joins the hands as in thankfulness, while the rejected one 
 expresses horror in look aud attitude. Frequently a demon is seizing 
 the fulling scale with a Plutonic hook or with his talons. In these 
 pictures the saint is rarely without wings." When introduced in 
 pictures of the Madonna and Child he presents the balance to Christ, 
 who seems to welcome the happy soul. Wliether witli or without 
 the balance, he is always the lord of souls in pictures of the death, 
 assumption, or glorification of the Blessed Virgin; for tradition says 
 that he received her spirit and cared for it until it was reunited to 
 her body and ascended to her Son. The old English coin called an 
 angel was so named becausFSi^)oretlifi..^ image of this archangel. 
 September 29. Apparition of St. Michael, May 8. 
 
 St. Miniato,^ Mmias. The Florentine legend relates that 
 this saint was an Armenian prince who belonged to the Roman 
 army and served under Decius. When that emperor was encamped 
 outside the city of Florence, Miniato was denounced as a Christian 
 and condemned to be thrown to the beasts of the amphitheatre. A 
 panther was first set upon him, but the saint was delivered from 
 him in answer to his prayers. He was then hanged, put in boiling 
 oil, and stoned without being destroyed ; for an angel descended to 
 comfort him, and clothed him in a garment of light. Finally he 
 was beheaded. It is said that this occurred in 254. He is repre- 
 sented dressed as a prince with a scarlet robe and a crown. His 
 attributes are the palm, the lily, and javelins. 
 
 St. Modwena was an Irish virgin who had power to heal dis- 
 eases. King Egbert had a son who was epileptic, and no physician 
 of his court could heal him. Now the king, hearing of the power of 
 Modw^ena, sent his son over seas to her with many aud rich gifts. 
 
ILLUSTRATED IN ART. 235 
 
 The virgin refused the presents, but she healed the sick boy. Then 
 the king* sent for her to come to England. Ho was surprised at lier 
 learning and piety; and ho built for her a convent at Polesworth, in 
 Warwickshire, and gave his daughter Edith into her care. This 
 Edith of Polesworth, as she is called, became a holy nun, and was 
 canonized. St. Modwena is represented in the black habit of a Bene- 
 dictine nun, with a white veil; in one hand a crosier, as hrst abbess 
 of her monastery, and in the other a book. July 5, a, d. 1387. 
 
 St. Monica {Fr. Ste. Moniqne) was the mother of St. Augus- 
 tine and a Christian, while his father was a heathen. Monica was 
 sorely troubled at the dissipated life of her young son ; she wept 
 and prayed for him, and at last sought the advice and aid of the 
 Bishop of Carthage. He dismissed her with these words : " Go in 
 peace ; the son of so many tears will not perish." At length she 
 had the joy to behold the baptism of St. Augustine by the Bishop 
 of Milan, in which city it took j)lace. She is venerated as the great 
 patroness of the Augustinian nuns. She is represented in many of 
 the pictures illustrative of the life of St. Augustine. Her dress is a 
 black robe, with veil or coif of white or gray. In one picture in Flor- 
 ence she is seated on a throne and attended by twelve nuns or saints. 
 May 4, a. d. 387. 
 
 Moses, The Patriarch. There are some legends concerning 
 Moses so entirely outside all connection with the Scripture account 
 of him, that the pictures which are painted to represent them are 
 quite incomprehensible without the traditions. According to these 
 the daughter of Pharaoh Valid went to the Xile in order to heal 
 some disease from which she suffered, by the use of its waters. 
 And when Thermutis (for so she was called) touched the babe, she 
 found she was immediately well. One legend relates that the king 
 had seven daughters, all of them lepers, and tliat ;ill were made 
 whole by the touch of the infant; and that therefore the king al- 
 lowed them to rear the child in the palace. But art represents the 
 first version ; and the legend goes on to say that Thermutis, having 
 no children, grew so fond of the boy that she desired that he shonld 
 succeed to the throne of Enypt. Xow, when the cliild was tliree 
 years old, she brought him to the king, who caressed him, and spor- 
 tively placed the crown on his head. Moses pulled it off, and dashed 
 it to the ground, it is said, because it was engraved with the figures 
 
236 LEGENDS AND STORIES 
 
 of idols, which even then ^^es abhorred ; again it is said that 
 it was tlie covering of the king's beard that he pulled otf and threw 
 down, iiut be it as it may, tliose who stood by looked upon it as 
 a bad omen, and advised the king that the boy should be slain; but 
 others said lie was too young to know right from wrong ; while 
 others still thought there was something very uncommon in the 
 babe. Then the third counsellor said, " Let a ruby ring and a burn- 
 ing coal be set before him; if he should choose the ring it will 
 show that he knows right from wTong, and so let liim be slain ; but 
 if he choose the coal it will show he is too young to distinguish the 
 right, and so let him live." Then this was done ; and the ring was 
 the kiui^'s siy:net, which was laro;e and shininoj. Then at first the 
 child reached out for the ring; but the angel Gabriel, who took the 
 form of one of the attendants, turned his hand aside, so that he 
 took the coal and put it into his mouth, and his tongue was 
 so burned that he could never speak distinctly while he lived, 
 but his life was spared. This appears in art from the fourteenth 
 centiu'v. 
 
 St. Nabor and St. Felix. Little is known of these two saints 
 beyond the fact that they were Christians, and were martyred on 
 account of their faith in the reign of Diocletian. They suffered at 
 Milan, and were buried by a Christian named Philip. A chapel 
 was built over their remains, and it was in this church that St. Am- 
 brose prayed when he had the vision which led to the discovery of 
 the relics of SS. Gervasius and Protasius. They are represented in 
 art botli in armor and in secular costume. July 12. 
 
 St. Narcissus. See St. Afra of Augsburg. 
 
 St. Natalia. See St. Adrian. 
 
 St. Nazarius {Ital. San Nazaro). See St. Celsus. 
 
 St. Neot was the preceptor as well as the kinsman of King Al- 
 fred. He was a very learned monk of Glastonbury. It is said that 
 he journeyed to Rome seven times. He is described as " humble to 
 all, affable in conversation, wise in transactinsf business, venerable 
 in aspect, severe in countenance, moderate even in his walk, upright, 
 calm, totnperatc, and charital)le." He dwelt at one time in a wild 
 8olitud»3 m ('(ii-invMll. lie died in 878. Two towns in England 
 bear his name. Uis attributes are the pilgrim's stalf and wallet. 
 October 28. 
 
ILLUSTRATED IN ART. 237 
 
 St. Nereus {Ital. San Nereo). See St. Achilleus. 
 
 St. Nicaise {Lat. S. Nicasius) was bishop of lilieims, and was 
 famed for the success of his preaching. When Rheims was besieged 
 in 400 by the Vandals, St. Nicaise went forth to meet them, 
 attended by his clergy and singing hymns. A barbarian soldier 
 struck off the upper part of his head ; but still the saint marched on 
 and continued to sing, until after a few steps he fell dead. He is 
 represented in his bishop's robes, carrying a part of his head, upon 
 which is the mitre. December 14. 
 
 St. Nicholas of Myra [Lat. S. Nicholaus; Ital. San Niccolo 
 or Nicola di Bari ; Ger. Der Heilige Nicolaus, or Niklas). Very 
 little of historical fact is known of this saint. There was a bishop 
 of this name much venerated in the East as early as the sixth cen- 
 tury ; a church was dedicated to him in Constantinople about a. d. 560 ; 
 in the Greek Church he ranks next to the great Fathers. He began 
 to be reverenced in the West in the tenth century, and since the 
 twelfth has been one of the most popular of all saints in Russia, as well 
 as in Italy, and in all Catholic Europe. But what history does not tell 
 is more than supplied by tradition. The stories of St. Nicholas are 
 numberless, and many of them have been treated in art. According 
 to these legends Nicholas was born of illustrious Christian parents, 
 after they had been many years married without having children; 
 and it was thought that this 'son was given by God as a reward for 
 the alms which they had bestowed upon the Church and the poor, as 
 well as for the praj^ers they had offered. Their home was in Pan- 
 thera, a city of Lycia in Asia Minor. The very day of his birth this 
 wonderful child arose in his bath, and joining his hands, praised God 
 that he had brought him into the world. And from the same day he 
 would take the breast only once on Wednesday and Friday ; thus 
 knowing how to fast from the time that he knew hunger. On 
 account of his holy dispositions his parents early dedicated him to 
 the service of the Church. While still 3'oung, Nicholas lost both 
 father and mother ; and he regarded himself as but God's steward 
 over the vast wealth of which he was possessed. A certain nobleman 
 of Panthera, who was very rich, lost all his property, and became so 
 destitute that he could not provide for his three daugliters, and he 
 feared that he should be driven to sacrifice their virtue for money 
 to keep them from starvation. The daughters were filled with gi'ief, 
 
238 LEGENDS AND STORIES 
 
 and having no bread knew not where to look for aid. Xow Nicholas 
 heard of this, and resolved to relieve them. So he took a good sum 
 of gold, and tied it in a handkerchief, and went to the house by night 
 to try how he could give it to them and not be himself seen. As he 
 lino-ered near tlie dwelling, the moon shone out briglitly and showed 
 an open window. Then >«'icholas threw the gold inside the house 
 and hastened away. The money fell at the feet of the unhappy 
 father; and with it he portioned his eldest daughter, and she was 
 married. Again Nicholas did the same, and the second daughter 
 received this sum. But now the nobleman resolved to watch, in 
 order to know who was thus kind to him; and when Nicholas went 
 the third time, he seized him by his robe, saying, " Nicholas ! 
 servant of God! why seek to hide thyself?" Then Nicholas made 
 him xjromise that he would tell no man. This was but one of 
 the many charities which he did in Panthera. At length he deter- 
 mined to go to Palestine. On the voyage a sailor fell overboard and 
 was drowned, but St. Nicholas restored his life ; and when a storm 
 arose, and they were about to perish, the sailors fell at his feet and 
 implored him to save them ; and when he prayed the storm ceased. 
 After his return from Palestine Nicholas dwelt in the city of Myra, 
 where he was unknown, and he lived in great humility. At length 
 the Bishop of Myra died ; and a revelation was made to the clergy 
 to the effect that the first man who should come to the church the 
 next morning would be the man whom God had chosen for their 
 bishop. So when Nicholas came early to the church to pray, as was 
 his custom, the clergy led him into the church and consecrated him 
 bishop. He showed himself well worthy of his new dignity in every 
 way, but especially by his charities, which were beyond account. At 
 one time a dreadful famine prevailed in his diocese ; and when ho 
 heard that ships were in the })ort of Myra laden with wheat, he re- 
 quested the cai)tains to give him a hundred hogsheads of wheat 
 out of each ve^:scl. But they dared not do this ; for the grain was 
 measured at Alexandria, and would be again measured at Constanti- 
 nople, where they were to deliver it. Then Nicholas said that if they 
 obeyed him, it would happen by the grace of Cod that their cargoes 
 should not bo diminished. So they complied ; and when they were 
 arrived at the granary of the emperor they found as much wheat in 
 their ships as when they left Alexandria. And moreover that which 
 
ILLUSTRATED IN ART. 239 
 
 the}'- gave St. Nicholas was miraculously increased ; for lie fed the 
 people so that they had enough to eat, and still sufficient remained 
 to sow their fields for the next year. During tiiis time of hunger, 
 as St. Nicholas was travelling through his diocese, he did one of his 
 greatest miracles. He slept in the house of a man wlio was a most 
 loyal son of Satan ; for in this time of want he was accustomed to 
 steal children, to kill them and serve them up as meat to those who 
 stopped at his inn. Now Nicholas no sooner had this abominable 
 dish placed before him than he knew what it was, and understood 
 the horrible wickedness of the man. Then he accused the host, and 
 went to the tub where the children were salted down, and made the 
 sign of the cross over it, when, lo ! three children rose up whole and 
 well. All the people were struck dumb at this miracle, and the three 
 children were restored to their mother, who was a widow. At one 
 time Constantine sent certain tribunes to put down a rebellion in 
 Phrygia. On their journey they stopped at Myra, and Nicholas 
 invited them to his table ; but as they w^ere about to sit down, he 
 heard that the prefect of the city was preparing to execute three 
 innocent men, and the people were greatly moved thereat. Then 
 Nicholas hastened to the place of execution, followed by his guests. 
 When they arrived the men were already kneeling, with their eyes 
 bound, and the executioner was ready with his sword. St. Nicholas 
 seized the sword and commanded the men to be released. The 
 tribunes looked on in wonder, but no one dared to resist the good 
 bishop. Even the prefect sought his pardon, which he granted after 
 much hesitation. After this, when the tribunes went on their way, 
 they did not forget St. Nicholas; for it happened that while they 
 were absent in Phrygia their enemies poisoned the mind of Constan- 
 tine against them, so that when they were returned to Constantinople 
 he accused them of treason and threw them into prison, ordering 
 their execution on the following day. Then these tribunes called 
 upon St. Nicholas, and prayed him to deliver them. That same 
 night he appeared to Constantine in a dream, and commanded him 
 to release those whom he had imprisoned, and threatened him with 
 God's wrath if he obeyed not. Constantine not only released them, 
 but he sent them to Myra to thank St. Nicholas, and to present him 
 with a copy of the Gospels which was written in letters of gold and 
 bound in covers set with pearls and rare jewels. Also certain sailors 
 
240 LEGENDS AND STORIES 
 
 who were in danger of shipwreck on the ^Egean Sea called upon 
 Jesus to deliver them for the sake of St. Nichohis ; and immediately 
 the saint appeared to tliem, saying, " Lo, here 1 am, my sons ! put 
 your trust in (jod, whose servant I am, and ye shall be saved." And 
 the sea was calm, and he took them into a safe harbor. Now, the 
 fame of these miracles so went abroad through the world, that since 
 that time those who are in peril invoke this saint and find aid in 
 him. And so his life was spent in doing all manner of good works ; 
 and when he died it was in great peace and joy, and he was buried 
 in a magnificent church in Myra, The miracles attributed to St. 
 Nicholas after his death are quite as marvellous as those he did 
 while yet alive. A man who greatly desired to have a son made a 
 vow that if this wish were realized, the first time he took his child 
 to church he would give a cup of gold to the altar of St. Nicholas. 
 The son was granted, and the father ordered the cup to be made ; but 
 when it was finished it was so beautiful that he decided to retain it for 
 his own use, and he had another less valuable made for St. Nicholas. 
 At length he went on the journey necessary to accomplish his vow, 
 and while on the way he ordered the little child to bring him water 
 in the cup which he had taken for himself. In obeying his father, 
 the boy fell into the water and was drowned. Then the fi^ther 
 repented sorely of his covetousness, and repaired to the church of 
 St. Nicholas and offered the second cup ; but when it was placed upon 
 the altar it fell off and rolled on the ground, and this it did the second 
 and third time ; and while all looked on amazed, behold, the drowned 
 child stood on the steps of the altar with the beautiful cup in his 
 hand ; and he told how St. Nicholas had rescued him from death and 
 brought him thither. Then the joyful father made an offering of both 
 cups, and returned home full of gratitude to the good St. Nicholas. 
 This story has often been told in prose and poetry, as well as repre- 
 sented in art. Again, a Jew of Calabria, having heard of all the 
 wonderful deeds of St. Nicholas, stole his image from the church and 
 set it up in his house. Whenever he left his house he put the caro 
 of his goods in the hands of the saint, and threatened that if anything 
 should befall thcui in his absence he would chastise the Baint on his 
 return. One day the robbers came and stole his treasures. Then 
 the Jew beat the image and cut it also. That night St. Nicholas 
 appeared to the robbers all wounded and bleeding, and commanded 
 
ILLUSTRATED IN ART. 241 
 
 them to restore what they had stolen ; and thej, being afraid at the 
 vision, did as he bade them. Then the Jew was converted by this 
 miracle and was baptized. Another rich Christian merchant who 
 dwelt in a pagan country had an only son who was made a captive, 
 and was obliged to serve the king of the country as cupbearer. One 
 day, as he filled the king's cup, he remembered that it was St. Nich- 
 olas' day, and he wept. Then the king demanded the cause of his 
 grief; and when the young man told him, he answered, *' Great as is 
 thy St. Nicholas, he cannot save thee from my hand ! " And instantly 
 the palace was shaken by a whirlwind, and St. Nicholas appeared 
 and caught the youth by the hair, and set him in the midst of his 
 own family with the king's cup still in his hand. And it happened 
 that the very moment when he came there was that in which his 
 father was giving food to the poor, and asking their prayers for his 
 captive son. It is necessary to keep these traditions in mind when 
 regarding the pictures of St. Nicholas ; for in two different pictures 
 there appears a boy with a cup, so that it is important to distinguish 
 them by the accessories. Sometimes it is a daughter who is rescued 
 from captivity. The tomb of St. Nicholas was a famous resort for 
 pilgrims for centuries. In 807 the church was attacked by Achmet, 
 commander of the fleet of Haroun Al Raschid. But the watchfulness 
 of the monks prevented him from doing any harm ; and putting to 
 sea, he and his whole fleet were destroyed in punishment for their 
 sacrilegious attempt. The remains of the saint rested in Myra until 
 1084, although several attempts were made by different cities and 
 churches to possess themselves of these holy relics. At length, in 
 the year mentioned, some merchants of Bari who traded on the coast 
 of Syria resolved to obtain these remains, of which they had heard 
 so great wonders. At this time Myra was desolated by the Sara- 
 cens, and the ruined church was guarded by three monks. Tlie 
 remains were taken without difficulty and carried safely to Bari, 
 where a splendid church was erected for their resting-place. The 
 Venetians, however, claim that they have the true relics of St. Nich- 
 olas, brought home by Venetian merchants in 1100. But the claims 
 of Bari are generally acknowledged, and the saint is best known as 
 St. Nicholas of Bari. In Greek pictures he is dressed like a Greek 
 bishop, with no mitre, the cross in place of the crosie?', and the em- 
 blems of the Trinity embroidered on his cope. In Western art he has 
 
 16 
 
242 LEGENDS AND STORIES 
 
 tlie bishop's dress, the mitre, the cope very much ornamented, the 
 crosier, and jewelled gloves! His attributes ar e three bulls, which 
 are on the book, at his feet, or in his lap. They are said to represent 
 the three purses of gold which he threw into the window of the poor 
 nobleman ; or three loaves of bread, emblematic of his feeding the 
 poor; or again, the persons of the Trinity. The first interpretation 
 is the most general. He is chief patron of Russia, patron of Bari, 
 Venice, and Freiberg, as well as of many other towns and cities, 
 numbers of them being seaport places. He is protector against 
 robbers and losses by violence. He is patron of children and school- 
 boys in particular; of poor maidens, of sailors, travellers, and/ 
 
 merchants. December 6, a. d. 326.,^ ^^ — ' "~ ' 
 
 St. Nicholas of Tolentino was born in the little town of 
 St. Angelo, near Fermo, in 1239. His parents had prayed earnestly 
 to St. Nicholas for a son ; and as they believed that this son was given 
 to them through the intercession of this saint, they named him 
 ^Nicholas, and dedicated him to the service of the Church. At an 
 early age he took the habit of an Augustine friar ; and so great was 
 the austerity of his life that it has been said that "lie did not live, 
 but languished through life." He was siiccessfnl as a preacher, and 
 his miracles and visions are numberless. He never allowed himself 
 to taste animal food ; and when he was very weak he refused a dish 
 of doves that h's brethren brought him, and waved his hand above 
 the dish, when the doves rose up and flew away. Tradition relates 
 that at the hour of his birth a brilliant star shot through the heavens 
 from Sant' Angelo, where he was born, and rested over the city of 
 Tolentino, where he afterwards lived. In the year 1G02 a plague 
 visited the city of Cordova ; and according to the legend the governor 
 caused the image of St. Nicholas of Tolentino to be carried through 
 the city, in solemn processi(^n, on the day which was observed as the 
 festival of that saint. Father G. de Uavas, bearing a crucifix, met 
 the prcH-ession, when the figure of Christ stooped from the cross and 
 embraced that of St. Nicholas, and immediately the ])lagiie was 
 stayed. He is also represented in art as restoring a cliild to life, 
 and doing many other miracles. He is painted in the Mack habit 
 of his order, with a star on his breast ; he often bears a criuitix 
 wreathed with lilies, tyi)ical of the purity and austerity of his life. 
 September 10, a. d. 1309. 
 
ILLUSTRATED IN ART. 243 
 
 St. Nilus of Grotta Ferrata {Ital. San Nilo ; Fr. St. Nil le 
 jeiiiie). St. Nilus was connected with many interesting events in 
 Roman history in life, and since his death is associated with art in 
 an interesting manner. He was a Greek, born near Tarentuui. It 
 was not until after the loss of his wife, whom he loved devotedly, 
 that he embraced a religious vocation. He took the habit of the 
 Greek Order of St. Basil, and was soon made the superior of his com- 
 munity on account of his worth and learning. The chances of war 
 drove him to the west of Italy ; and he fled to the convent of Monte 
 Cassino at Capua, which was of the Benedictine Order. He was 
 received with great kindness, and a small convent as'signed to him 
 and his followers by the abbot. At this time Capua was governed 
 by Aloare, who was the widow of the Prince of Capua, ancj reigned 
 in the name and right of her two sons. This wicked mother had 
 influenced her children to murder their cousin, who was a powerful 
 and worthy nobleman. Now she was seized with the agony of re- 
 morse, and sought St. Nilus to confess her crime, and entreated 
 absolution at his hands. He refused this, except upon condition that 
 she should give up one of her sons to the family of the murdered 
 man, to be dealt with as they saw fit.^ This she would not consent 
 to do. Then St. Nilus denounced her unforgiven, and told her that 
 what she would not give, Heaven would soon exact of her. She 
 offered him large sums of money, and begged him to pray for her ; 
 but he threw down her money in scorn and left her. Not long after 
 this the younger son killed the elder in a church, and for this double 
 crime of fratricide and sacrilege he was put to death by command of 
 Hugh Capet. Nilus afterwards went to Rome, and lived in a con- 
 vent on the Aventine, where large numbers of sick people visited 
 him, and he did many and great miracles. Among others, his cure 
 of an epileptic boy forms a subject for art. Crescent ius was consul 
 at this time, and had set up Philagatus, Bishop of Placentia, as 
 anti-pope, against Gregory V., with the title of John XYI. Then 
 Otho TIL came to Rome to expel the anti-pope, and laid siege to the 
 castle of St. Angelo, to which Crescentius had retired. After a short 
 siege the castle was given up on honorable terms ; but not heeding 
 
 1 This incident is not mentioned in the Rev. Alban Butler's sketch of the 
 saint ; and the pledge exacted of the mother comports not with the Christian 
 spirit. 
 
244 LEGENDS AND STORIES 
 
 these, Otho ordered that Crescentius should be thrown headlong 
 from the walls, and Stephanie, his wife, given up to the outrages 
 of the soldiers. So great was the influence of Nilus in Rome at this 
 time, that he interceded, to good effect, with both Pope and Emperor, 
 in behalf of the anti-pope, claiming that he should be treated with 
 mildness, as he was a bishop. The saint then left Home, and went 
 first to a cell near Gaeta, but soon after to a cave near Frascati, 
 called the Crypta, or Grotta Ferrata. Otho went on a pilgrimage to 
 Monte Galgano. When returning, he visited Nilus, and on his knees 
 besought his prayers. He offered to erect a convent and endow it 
 with lands, but this Nilus refused ; and when Otho demanded what 
 boon he could grant him, the saint stretched out his hand, and replied, 
 " I ask of thee but this : that thou wouldst make reparation for thy 
 crimes before God, and save thine own soul ! " Soon after Otho 
 returned to Rome he was obliged to fly from the fury of the people, 
 and was poisoned by Stephanie, the widow of Crescentius. When 
 St. Nilus died, he desired his brethren to bury him immediately, and 
 to keep secret the place where they laid him. This they did ; but 
 his disciple, Bartolomeo, built the convent which Nilus had not 
 wished to do, and received the gifts he had refused. The magnificent 
 convent and church of San Basilio of Grotta Ferrata was built, and 
 St. Nilus is regarded as its founder. The rule is that of St. Basil, 
 and the priests say mass in Greek, but they wear the Benedictine 
 habit as a dependency of Monte Cassino. The finest Greek library 
 in all Italy was here, and is now in the Vatican ; and Julius II. 
 changed the convent to a fortress. In IGIO Domenichino was 
 employed by Cardinal Odoardo Farnese to decorat-e the chapel of 
 St. Nilus, which he did, with paintings from the life of the saint. 
 September 26, a. d. 1002. 
 
 St. Norbert (Ital. San Norberto, Fondatore de' Premostratesi ; 
 Ger. Stifter der Pramonstratenser-Orden). This saint was a relative 
 of Henry IV. He was born at Cologne, and early dedicated to the 
 Church. But he led a dissolute life as a young man. At last, as he 
 was one day riding, he was overtaken by a tempest, and a ball of fire 
 fell from heaven and, exploding at the feet of his horse, sank into the 
 earth. He was terrified when he reflected upon what his state would 
 have been had he been killed by it, and he resolved to lead a difter- 
 ent life from that time. He bestowed his money on the poor, and 
 
ILLUSTRATED IN ART. 245 
 
 determined to be a missionary. He only reserved a mule to carry 
 the sacred utensils for the altar and the vestments, and ten marks of 
 silver. He dressed himself in skins, with a cord as a girdle, and thus 
 he went forth to preach. After preaching for some years there were 
 many who desired him to form a community, and lead them in a life 
 of austerity and severe discipline. He prayed to the Blessed Virgin 
 for direction, and she pointed out to him a spot called Prc-montre 
 (Pratum Monstratum), in the valley of Coucy, where he should 
 establish his monastery. The Virgin also directed what habit his 
 monks should wear ; that it should be a coarse black tunic, with a 
 white woollen cloak, in imitation of angels, who are clothed in white ; 
 and a four-cornered cap of white also, but in form like the beret of the 
 Augustinian canons. The rule was that of Augustine in extreme 
 severity. St. Norbert was made Bishop of Magdeburg, and before 
 his death his order embraced twelve hundred souls. According to 
 the legend, one day when he had consecrated the holy wine, and was 
 about to drink it, he saw a large and poisonous spider in the cup. 
 For a moment he hesitated ; but he reflected that he could not 
 spill the consecrated wine, — it would be sacrilege ; so he drank it, 
 and remained unharmed. This was considered a miraculous rec- 
 ompense of his faith, and is often represented in art. When at 
 Antwerp, there was one Tankelin who preached most heretical doc- 
 trines, saying that the sacraments were unnecessary, the priesthood 
 a cheat, and a community of wives as well as goods the true doctrine. 
 St. Norbert confronted this heretic, opposed him, and triumphed over 
 him with great honor. He wears in pictures the dress of an arch- 
 bishop, with mitre, crosier, and cope. Sometimes he bears the sacra- 
 mental cup, over which is a spider. He also has, in some instances, 
 a demon at his feet, representing the sin and error which he had 
 overcome. May 6, a. d. 1134. 
 
 St. Omobuono was a citizen saint of Cremona. He was a mer- 
 chant, and married to a good and prudent wife ; so, though a saint, 
 he was not monk or priest.^ From his youth all his affairs prospered 
 greatly, and his wealth was equalled only by his charity. He not 
 only fed and clothed but he comforted the poor, and tried to encour- 
 age the erring ones to repent and lead virtuous lives. His wife often 
 feared lest his generosity should make his children poor, but his 
 
 1 Sanctity, even in a heroic degree, is attainable in every state of life. 
 
246 LEGENDS AND STORIES 
 
 mouey seemed to be miraculously increased ; and it is related that 
 being on a journey with liis family, he gave all the wine and bread 
 he had provided for their use to some poor pilgrims whom he met; 
 but when he took his wine-flasks to a spring and tilled them with 
 water, most excellent wine was poured from them, and his bags were 
 filled with bread by angels. He died peacefully while kneeling be- 
 fore a crucifix in the church of St. Egidio, just as the choir sang the 
 "Gloria in Excelsis." He is represented clotlied in a loose tunic and 
 a cap, both of which are trimmed with fur. He usually distributes 
 alms to tlie poor ; wine-flasks stand near him. 
 
 St. Onuphrius (Onofrio, Hcniofrio, Onuphre) was a hermit. He 
 went out from Thebes and passed sixty years in the desert, during 
 which time he never uttered a word except in prayer, nor saw a 
 human face. His clothing was of leaves, and his hair and beard were 
 uncut. He was thus seen by Paphnutius, who when he first saw him 
 was filled with fear, believing him to be some strange wild beast ; 
 but when he saw that it was a man, he fell at his feet filled with 
 reverence for his sanctity. Then Onuphrius recounted all he had 
 endured in his solitude : how he had been tempted ; had suffered 
 from cold, heat, hunger, thirst, and sickness ; and how God had sent 
 angels to comfort, strengthen, and minister unto him. Then he 
 begged Paphnutius to remain with him, as he was near to death. It 
 was not long before he died, and Paphnutius covered his remains 
 with one half of his cloak. Then he had a revelation that he should 
 go into the world and make known the wonderful life and merits of 
 him who had died. Many convents where silence and solitude are 
 especially practised are placed under the protection of this saint. 
 Tasso died and is buried in the convent of St. Onofrio in the Traste- 
 vere in Rome. St. Onuphrius is represented as meagre and old ; a 
 stick in his hand, and a branch with leaves twisted about hitn. In 
 many old pictures he looks more the beast than the man. Sometimes 
 money is lying at his feet to signify his scorn of it. June 12. 
 
 Ordeal. The trial by ordeal was used for the decision of cases 
 where the oath of the accused person was not considered worthy of 
 reliance. It was called the great purgation. The word ordeal is 
 from two Saxon words, — or, great; and deal, judgment. There were 
 three tests used in these trials: (1) By red-hot iron; this the person 
 held in the hand, or walked on barefoot. (2) By boiling water; the 
 
ILLUSTRATED IN ART. 247 
 
 person dipped the hand to the wrist or the arm to the elbow, and took 
 out a stone. (3) By cold water, or compelling persons to swim ; this 
 was chiefly used f )r detecting witches, and was also employed not 
 only by judges, but at length by the people and especially by foresters, 
 to discover criminals. These tests had their origin among the 
 northern nations, but were condemned at Rome, whenever any notice 
 of them reached there. Where certain bishops sanctioned these trials, 
 exiimples are recorded of God's fsivor shown to the good faith and 
 piety of the innocent ; as, for instance, in the case of the monk Peter, 
 SLirnamed Igneiis, at Florence, in 1067. 
 
 St. Oswald. This king, being moved with a desire to live a 
 truly Christian life, asked that a teacher might be sent to instruct 
 him and his people. The first man who was sent was severe in 
 disposition, and had no success with the unlearned. Then Aidan 
 came, and by means of his mildness and great discretion, he had 
 much influence with the king and his people. Aidan w^as afterwards 
 prior of JMelrose. According to the legends, it happened that as 
 Oswald sat at dinner one Easter Day with Aidan by his side, he was 
 told that there were those at his door who begged for bread. Now 
 there was before him a silver dish filled with delicate and savory 
 meat. Oswald told the servant to give the beggars the meat, and 
 then to break the dish and divide it among them. Then Aidan took 
 his right hand, saying, " May this hand never wither ! " And his 
 prayer was granted ; for at Oswald's death his heathen enemies cut off 
 his head and hands, and set them on stakes ; but his head was taken 
 to the church of Lindisfarne, and buried in St. Cuthbert's tomb, be- 
 tween the arms of that saint : his right hand was carried to Bara- 
 borough Castle, where it was a long time preserved, free from decay. 
 At one time Oswald was driven from his throne by Cadwallader. At 
 length he determined to regain his kingdom. He raised an army ; 
 and when in sight of his enemies he ordered his men to make a large 
 wooden cross, and himself helped to place it in the ground. Then 
 he cried out, " Let us all kneel down and beseech the living God to 
 defend us from the haughty and fierce enemy, for he knows that we 
 have undertaken a just war for the safety of our nation." And when 
 they fought, Oswald was victorious. The greatest proof of his charity 
 of heart is shown in the fact that as he died he prayed for those who 
 killed him. " May God have mercy on their souls, as Oswald said 
 
248 LEGENDS AND STORIES 
 
 when he fell," was a proverb for many years in England. And the 
 le'^end tells that "in the place where he was killed by the pagans, 
 ti"'htin«' for his country, iutirrn men and cattle are healed to this 
 day ; nor is it to be wondered at, that the sick should be healed in 
 the place where he died, for whilst he lived he never ceased to pro- 
 vide for the poor and infirm, and to bestow alms on them and assist 
 them." His remains were carried to Eardney in Lincolnshire by 
 Osthrida, and afterwards to St. Oswald's in Gloucestershire by 
 Eifleda, the daughter of King Alfred. Pie is dressed as a king, 
 in his pictures; he wears a crown and carries a cross. August 5, 
 A. D. G42. 
 
 St. Ottilia was the blind daughter of the Duke of Alsace. Her 
 father, who was a pagan, commanded that on account of her infirmity 
 she should be left out, and exposed to death. Her nurse then lied 
 to a monastery with the child. Then Erhard, a bishop of Bavaria, 
 was told in a vision that he should go to a certain monastery, where 
 he would find a little girl of noble birth who was blind. He was 
 commanded to baptize her and call her name Ottilia, and promised 
 that her sight should be given her. All this was done according to 
 the vision. Her father repented of his wickedness before his death, 
 and gave her all his wealth. Then Ottilia, knowing that for his 
 cruelty her father was tormented in purgatory, determined to deliver 
 him by prayers and penance. She built a convent at Hohenburg, of 
 which she was abbess, and there she gathered one hundred and thirty 
 nuns. She is represented in the black Benedictine habit. Her attri- 
 butes are the palm or crosier, and a book upon which are two eyes. 
 She is patron saint of Alsace, and especially of Strasburg. She is 
 also protectoj- of all who suffer with diseases of the eye. December 
 13, A. D. 7-20. 
 
 St. Pancras (Ital. San Pancrazio ; Fr. St. Pancrace). This 
 saint, when only fourteen years old, died a martyr's death. He 
 boldly defended the Christians and their faith before Diocletian, and 
 was beheaded. His remains were buried by Christian women. His 
 church at Rome, near the gate which bears his name, was built in 
 the year 500. French kings formerly confirmed their treaties in hia 
 name ; for he was regarded as the avenger of false swearing, and it 
 was believed that all who swore falsely in his name were immediately 
 and visibly punished. May 12, a. d. 304. 
 
ILLUSTRATED IN ART. 249 
 
 St. Pantaleon of Nicomedia {Ital. San Pantaleone; Cr. "Ay. 
 HavTokiuiv) was born (according to tradition) at IS'^icomedia in Bithynia. 
 He was remarkable for his personal beauty and elegant manners, on 
 account of which, after completing the study of medicine, he became 
 the favorite physician of the Emperor Galerius Maximian. The 
 father of Pantaleon was a pagan, and his mother a Christian ; but at 
 the heathen court the sou forgot all the instructions that his mother 
 had carefully given him. At length he heard a priest, Hermolaus, 
 preach, and was converted. When the persecution broke out, he 
 knew he could not conceal himself, and he prepared to suffer a cruel 
 martyrdom. He went about to the sick and needy, and well earned 
 the title of the " all-merciful," which is the Greek signification of his 
 name. When accused before the emperor, he was condemned to be 
 beheaded, together with the aged and venerable Hermolaus, who was 
 apprehended at the house of Pantaleon. The latter was bound to an 
 olive-tree, and as soon as his blood flowed to the roots of the tree it 
 burst forth wnth leaves and fruit. He is especially venerated at 
 Venice. There have been some who doubted his existence, and be- 
 lieved his name to have been derived from the war-cry of the Vene- 
 tians, — Pianta Leone (Plant the Lion)! But Justinian erected a 
 church under his patronage in Constantinople, and he was celebrated 
 in the Greek Church at that time when Venice would have been 
 more likely to introduce his veneration from the East than to have 
 originated it in any other way. Patron of physicians. He is repre- 
 sented as young, beardless, and handsome. As a martyr he is bound 
 to an olive-tree, with his hands nailed to it above his head, a sword 
 at his feet. Without observation he might be mistaken for St. 
 Sebastian. When he is painted as patron, he wears the physician's 
 robe and bears the olive or palm, or both. July 27. Fourth 
 century. 
 
 St. Patrick {Lat. S. Patricius) was the son of Christian parents. 
 He was carried a captive to Ireland when a boy, and tended the 
 herds of his master. He was greatly moved at the ignorance and 
 heathenism of the people about him ; and when at last he made his 
 escape and returned to his home, he had visions in which it appeared 
 that the cliildren of Ireland not yet born stretched forth their hands 
 to him and cried for salvation. Patrick resolved to become a mis- 
 sionary, and prepared himself for his labor, He received his mission 
 
250 LEGEXDS AND STORIES 
 
 from Pope Celestine, and returned to Ireland. He labored there 
 forty years. He gained many disciples, and preached with the 
 greatest success. He baptized the kings of Dublin and Munster, 
 and the seven sons of the King of Connaught. Having found Ireland 
 uudor the spiritual sway of the Druids, he loft it Cliristianizcd ; with 
 schools wliich became fi\mous, and sent forth many learned scholars. 
 The familiar story of the exi»ulsion of the reptiles from Ireland, by this 
 saint, has the meaning of many other legends and allegories, and fig- 
 ures probably the triumph of good over evil. He died and was buried 
 at Down, in the province of Ulster. His resting-place is still vene- 
 rated by the people, and his remains were preserved man}" years; 
 but his church at Down was destroyed in the reign of Henry VI 1 1., 
 and such relics of him as remained were scattered either by the sol- 
 diers of Elizabeth or by those of Cromwell. When represented as 
 bishop, he wears the usual dress with the mitre, cope, and crosier, 
 while a neophyte regards him with reverence. As the Apostle of Ire- 
 land he should wear a hooded gown and a leathern girdle. The staff, 
 wallet, standard with the cross, and the Gospel are all his proper 
 attributes. Serpents are represented as running from him at the 
 motion cf his cn^sier. March 17, a. d. 4G4. 
 
 St. Paul (Lett. S. Paulus ; ItaL San Paolo ; Sp. San Pablo ; Fr. St. 
 Paul ; Gr. "Ay. UavXo^). St. Paul and St. Peter occupy the tirst place 
 among the Apostles. St. Peter more especially represented the con- 
 verted Jews, and St. Paul the Gentiles ; together they represent the 
 Universal Church. There are few legends connected with St. Paul, 
 but the scenes of his life as given in the Gospel have furnished 
 inexhaustible subjects for the illustrations of art. St. Paul is so often 
 represented with St. Peter that it is necessary to be able to distin- 
 guish the one from the other. Augustine and other early writers 
 allude to portraits of St. Paul as existing in their time; and it is 
 sujiposed that the traditionary picture of him which is so strictly 
 followed had its origin in those portraits. lie is small of stature, 
 with high forehead, sparkling eyes, and aquiline nose. His hair and 
 beard are brown, and the latter long and flowing. Later artists have 
 varied the head of St. Paul more than that of St. Peter, but the most 
 ancient j)ictures are exact in these jjarticulars. When the two Apostles 
 are together, their proper place is on ea(;h wide of the Saviour, (tr of 
 the Virgin enthroned. Their pictures should be placed on each side 
 
ILLUSTRATED IN ART. 251 
 
 the altar, or of the arch over the choir. The dress is the same for 
 both, — a bhie tunic and white mantle in Greek pictures, a blue or 
 green tunic and yellow mantle in later works of art. Paul bears the 
 sword in a double sense, signifying his spiritual warfare and the 
 manner of his death. He also has a book or scroll, and sometimes 
 twelve rolls, representing his epistles. When he leans on his sword, 
 it is his death which is represented; when he holds it aloft, it signifies 
 the "good fight" which he fought. If two swords are given him, 
 both the manner of his death and that of his life are sij^nified. The 
 events in the life of this Apostle are so well known to all that they 
 are easily recognized in art. The church called " San Paolo delle 
 Tre Fontane," near Rome, is built over three fountains which are 
 said to have sprung up at the three places where the head of St. Paul 
 fell and bounded, after being cut off by the executioner. It is said 
 that the fountains vary in the warmth of the water, — the first, or 
 the cne where the head fell, being the hottest ; the next, or that of 
 the first bound, cooler ; and the third still cooler, — but probably time 
 has equalized the temperature, for I could not distinguish the dif- 
 ference. Formerly a magnificent monastery existed here ; but three 
 old churches and ruins, with a few sickl^^-looking monks, are the 
 only remains of its former splendor. The body of St. Paul wixs 
 interred where the church of San Paolo-fuori-le-mura stands, be- 
 tween the Ostiau Gate and the Aqua Salvias ; but traditions relate 
 that they were removed with those of St. Peter to the Catacombs, 
 and laid in the same tomb, during the reign of Heliogabalus. Two 
 hundred years later the Oriental Christians endeavored to possess 
 themselves of them ; but the Western Christians contended for them 
 with success, and they removed them to tho church of the Vatican, 
 and placed them together in a magnificent shrine. St. Peter and 
 St. Paul, June 29. Conversion of St. Paul, June 30. See also 
 St. Peter. 
 
 St. Paul. Hermit. See St. Anthony. 
 
 St. Paul and St. John. See St. John and St. Paul, brothers. 
 
 St. Paula {Gr. "Ay. Hav'Aa) was a noble Roman matron, a pupil 
 and disciple of St. Jerome. Though descended from the Scipios and 
 the Gracchi, and accustomed to luxurious self-indulgence, she pre- 
 ferred to follow her saintly teacher to Bethlehem and devote herself 
 to a religious life. The church dedicated to St. Jerome at Rome is 
 
2,32 LEGEXDS AND STORIES 
 
 said to be upon the spot where tlie house of Paula stood, in which 
 slie entertained that holy man during his stay in Rome, a. d. 382. 
 She stuilied Hebrew in order to understand the Scriptures better. 
 Slie built a monastery, an hospital, and tliree nunneries at Beth- 
 lehem. Her daughter St. Eustocliium was with her. The rule for 
 these convents was very strict, and her own austerities so severe that 
 she was reprimanded for them by St. Jerome. Her granddaugh- 
 ter Paula was sent to her at Bethlehem to be educated, and suc- 
 ceeded her as superior of the monastery. The elder Paula died 
 making the sign of the cross on her lips, and was buried in the 
 church of the Holy Manger, where her empty tomb is now seen 
 near that of St. Jerome. Her relics are said to be at Sens. Jan- 
 uary 2G, A. D. 404. 
 
 St. Paulinus of York was sent from Rome to England in GOl, 
 to assist St. Augustine in his mission. He became the first Primate 
 of York, where he founded the cathedral. Wordsworth gives a 
 word-picture of him thus : — 
 
 " Of shoulders curved, and stature tall, 
 Black hair and vivid eye, and meagre cheek, 
 His prominent feature like an eagle's beak." 
 
 By the preaching of Paulinus, Coifi, the Druid and high-priest of 
 Thor, was converted. King Edwin had renounced idolatry, and 
 given Paulinus license to preach. When the king asked Coifi who 
 would destroy the idols, the priest answered, " I ! for who can more 
 properly than myself destroy those things which I worshipped through 
 ignorance ! " It was not lawful for the high-priest to ride, except on 
 a mare, or to bear arms ; but now he asked Edwin to give him a horse 
 and a sword. This was done, and he rode to the temple and thrust 
 his spear in, and commanded the temple and idols to be burned. 
 Paulinus is often seen in pictures of St. Augustine. October 10, 
 A. D. G44. 
 
 St. Perpetua was one of the martyrs who suffered at Carthage 
 during the persecution of Severus. This saint manifested miracu- 
 lous fortitude in submitting to her fate. She was tossed by a wild 
 cow in the amphitheatre, but was not qiiite killed, and after great 
 tortures was put to death in the spoliarium, or ]dace where the 
 wounded were despatched by the gladiators. She had a vision of a 
 
ILLUSTRATED IN ART. 253 
 
 narrow ladder which reached to heaven, beset with spikes, and a 
 dragon lay at the bottom, on whose head she must tread in order to 
 mount the first step. One scene from her life, represented in modern 
 art, is her farewell to her infant child. There are many incidents 
 in her story which would be most interesting subjects for the artist, 
 that as yet remain without representation. In her pictures a cow 
 stands by her side or near her. March 7, a. d. 203. 
 
 St. Peter {Lat. S. Petrus; Ital San Pietro or Piero; Fr. St. 
 Pierre; Sp. San Pedro: signification, "a rock"). St. Peter and St. 
 Paul are so associated in history that it is quite impossible to sepa- 
 rate them in our minds, or entirely to do so in descriptions of them ; 
 and in works of art they are constantly associated. St. Peter is a 
 strong man, old, with gray hair, and curling, silvery beard, a broad 
 forehead, and an expression of courage and confidence. Sometimes 
 he is bald ; there is a legend that the Gentiles shaved his head in 
 mockery, and that from this originated the tonsure of the priests. 
 His dress is a blue tunic and white mantle in the oldest pictures and 
 mosaics, but in later art it is a blue or green tunic with a yellow 
 mantle. In the earliest pictures Peter bears only a scroll or book, 
 and there is nothing to distinguish him from Paul except the dif- 
 ference in the head and features. The kej^s are not assigned as his 
 attribute until the eighth century. He has usually two keys, one 
 golden and one silver ; they are interpreted as signifying his power 
 to bind and to loose ; or again, one as the key of heaven, the other 
 of hell, when the first is of gold and the second iron, and sometimes 
 a third is added to express dominion over earth also. When the 
 traditional differences in the two men are well represented, the con- 
 trast is marked and impressive. In some early representations, from 
 the middle to the end of the fourth century, Peter bears a cross and 
 stands on the left of Christ, with Paul on the right. This cross is 
 said to be the emblem of the death he should die. When St. Peter 
 and St. Paul occur together in strictly devotional pictures, they are 
 represented as the founders of the Universal Church. The Church 
 reveres St. Peter as its visible head, and St. Paul as the Apostle of 
 the Gentiles. When St. Peter is represented in company with all 
 the Apostles, he frequently has a fish, which is the symbol of liis 
 early avocation ; but if the fish is given him when alone, it is 
 symbolical of Christianity and the Sacrament of Baptism. When 
 
254 LEGENDS AND STORIES 
 
 represented as the Head of the Church, he is seated on a throne, 
 one hand raised in benediction, while in the other he holds keys, 
 and often a book or scroll inscribed " Thou art Peter, and on 
 this rock have I built my Church." Sometimes he wears the papal 
 tiara. When another saint without attributes is seen with Peter, it 
 is Mark, wlio was his interpreter and amanuensis at Rome ; and a 
 tradition relates that St. Mark's Gospel was written after the dic- 
 tation of Peter. The historical pictures, or those which represent 
 scenes in the life of Peter, are of great interest and almost number- 
 less, but all easily recognized. Of the legendary j)ictures those con- 
 nected with Simon Magus are important. The story is, that Simon 
 was a magician of great fame among the Jews. He did wonderful 
 things at Jerusalem, and greatly astonished the people ; but the 
 miracles of Peter far excelled the inventions of the sorcerer. Then 
 Simon endeavored to buy from the Apostles the secret by which 
 these miracles were done. These offers much enraged Peter, who 
 rejected them with great indignation. Simon then threw away his 
 wand, and casting his books into the Dead Sea, he fled to Rome, 
 where he became a favorite of Claudius, and again of Nero. Peter 
 also came to Rome, and afterwards Paul. Simon asserted that he 
 was a god and could raise the dead. Peter and Paul challenged him 
 to prove his skill before the emperor. His arts failed ; and not only 
 then, but many times he was vanquished by the Apostles. At last 
 Simon attempted to fly to heaven in the sight of the emperor and 
 all Rome. He was crowned with laurel and supported hy demons, 
 and thus preci])itated himself from a tower. He appeared to fl(^at 
 in the air for a time ; but Peter knelt and commanded the demons 
 to let go their hold of him, when he fell to the earth, was severely 
 hurt, and died a few days later in rage and confusion. This legend* 
 is not without solid foundation in history, as there existed a Samari- 
 tan magician by that name who, assumed to be God. Irena:us calls 
 him the father of all heretics. He carried about with him a beau- 
 tiful woman called Helena, who was, he said, the first conception 
 of his divine mind. He presented her as being the resuscitation of ^ 
 
 ^ It rests on the testimony of Christian Fathers, as Sis. Justin, Anihrose, 
 Cyril, of Jerusiilcin, Angiistini*, Pliilastrius, Isidore of relubiuui, TheoJorct, etc.; 
 and of tlie pagan writer, Dion Chrysostomus. 
 
ILLUSTRATED IN ART. 255 
 
 Helen of Troy. In the church of St. Francesca Romana at Rome, 
 there are two stones let into the wall, bearing a double depression, 
 made, it is said, by St. Peter's kneeling on them when Simon Magus 
 was attempting his heavenward flight. Another legend relates that, 
 after the burning of Rome, Nero accused the Christians of having 
 fired the city. This was the origin of the first persecution. The 
 Christians besought St. Peter to save himself by flight, which he at 
 length consented to do. He departed by the Appian Way, and when 
 about two miles from the city he met a vision of Our Saviour. Peter 
 exclaimed, "Lord, w^hither goest thou?" Looking sadly upon him, 
 Christ replied, " I go to Rome to be crucified a second time." Peter 
 understood this as a warning that he ought to return to Rome, which 
 he did. This is called the " Domine, quo vadis?" when illustrated. 
 In the little church erected on the spot sanctified by this miracle, is 
 shown a slab containing footprints, said to be those made by the feet 
 of Christ, as he talked with Peter. After Peter's return to Rome he 
 preached and labored as usual, until he was seized with St. Paul and 
 thrown into the Mamertine Prison. Here the centurions who guarded 
 them. Processus and Martinian, and many prisoners, were converted. 
 When St. Peter wished to baptize them and there was no water, he 
 prayed to God and a fountain sprung up from the stone floor, 
 which may still be seen. It was not long till the two Apostles were 
 martyred. The traditions disagree in regard to the place where St. 
 Peter suflTered. According to one, he w^as crucified with his head 
 downward in the courtyard of a military station on the summit of 
 Mons Janicula, where the church of San Pietro in Montorio now 
 stands; but according to another, his crucifixion took place in the 
 Circus of Caligula, at the foot of the Vatican. The legends make 
 St. Peter the keeper of the entrance to Paradise. The church of 
 San Pietro in Vincoli at Rome was built by Eudoxia, wife of Valen- 
 tinian III., and in it were preserved the chains with which St. Peter 
 was bound at Jerusalem. The chains are preserved in a bronze 
 tabernacle in the sacristy, and are shown to the people on the festival 
 of St. Peter in Vinculis on the first of August. St. Peter and St. 
 Paul, June 20. 
 
 St." Peter of Alcantara was not canonized until 1G69. Accord- 
 ing to the legend, he walked on the sea by faith. In a picture in the 
 Munich Gallery, he not only walks himself, but a lay brother goes 
 
25o LEGENDS AND STORIES 
 
 with liim, whom Peter seems to eucourage bj pointing to heaven. 
 October 19, a. d. 15G2. 
 
 St. Peter Exorcista and Marcellinus (Ifal. SS. Pietro e 
 MarccUino). Tliese saints are always represented together. Ac- 
 cording to the legend, tiiey were imprisoned dnring the last persecu- 
 tion of Diocletian. Their jailer, Artemius, had a danghter, Paulina, 
 wlio was sick. Peter promised to restore her to health if Artemius 
 would believe in God. Then Artemius ridiculed him, saying, " If I 
 put thee into the deepest dungeon, and load thee with heavier chains, 
 will tliy God then deliver theeT' Then Peter told him that it mat- 
 tered little to God whether he believed or not; but that Christ might 
 be glorified, he desired that it should be done. And it was so ; and 
 in the night Peter and Marcellinus, dressed in shining white gar- 
 ments, came to Artemius in his own chamber. Then he believed, 
 and was baptized with all his family and three hundred others. 
 "When the saints were to die, it was ordered that the executioner 
 should take them to a forest three miles from Rome, in order that 
 the Christians should not know of their burial-place. So when they 
 were come to a solitary place and the executioner pointed it 
 out as the spot where they were to die, they themselves cleared 
 a space, and dug their graves, and died encouraging each other. 
 They are represented in priestly habits, bearing palms. June 2, 
 about 304. 
 
 St. Peter Martyr. St. Peter the Dominican (Ital. San Pietro, 
 or Pier, jNIartiro ; /V. St. Pierre le Dominicain, Martyr). This 
 saint is esteemed next to St. Dominick by his order, lie was boru 
 at Verona about 1205. His parents were of the heretical sect called 
 Cathari, but Peter went to a Catholic school. He was beaten at 
 home for reciting the creed. St. Dominick found him a zealous 
 disciple, when at Verona, and he persuaded him to unite with his 
 order at the early age of fifteen. Peter was a successful preacher, 
 and addressed himself earnestly to the conversion of the Cathari. 
 He was made Inquisitor General under Pope Honorius III. The 
 Cathari hated hiui, and hired assassins who watched that they 
 might kill him in a forest where they knew he would i)ass un- 
 accompanied, save by a single monk. When he appeared one of 
 the muiderers struck him down with an axe. They tlion ])ursucd 
 and killed, his attendant. When they returned to St. Peter he was 
 
ILLUSTRATED IN ART. 257 
 
 reciting the Apostles' Creed, or, as others say, was writing it on the 
 ground with his blood, when the assassins completed their cruel work. 
 Fra Bartolomeo painted the head of his beloved Jerome Savonarola 
 as St. Peter Martyr. He is represented in the habit of his order, 
 and bears the crucifix and palm. His more peculiar attribute is 
 either the axe stuck in his head, or a gash from which the blood 
 trickles. April 28, a. d. 1252. 
 
 St. Peter Nolasco (*S^;. San Pedro Nolasco) was a convert of 
 St. John de Matha. When young, he enlisted in the crusade against 
 the Albigenses. He was the son of a noble of Languedoc, and be- 
 came the tutor of the young King James of Aragon, or Don Jayme el 
 Conquistador. But being much moved at the consideration of the 
 sufferings of captives, he founded a new order called " The Order of 
 Our Lady of Mercy " (Xuestra Sefiora de la Merced). At first the order 
 was military, consisting of knights and gentlemen ; and the king placed 
 himself at their head, and gave them his arms as a device or badge. 
 The order was very popular, and soon extended itself on all sides. 
 Peter Nolasco was the superior, and spent his life in expeditions to 
 the provinces under the Moors, from which he brought back hun- 
 dreds of redeemed captives. In time the order changed its character 
 from that of a military to that of a religious institution. Accord- 
 ing to tradition, when Peter was old, he was taken from his cell 
 by angels, and borne to and from the altar whore he received 
 the Holy Eucharist. He is represented as old, with a white 
 habit and the shield of King James on his breast. January 13, 
 A. D. 1258. 
 
 St. Peter Regalato. This saint appears in the later Italian 
 and Spanish pictures of the Franciscans, to which order he belonged. 
 He was especially distinguished for his sublime gift of prayer. 
 March 30, a. d. 1456. 
 
 St. Petronilla {Fr. Ste. Pernelle) was the daughter of St. 
 Peter. When at Rome with him, she was deprived of the use of 
 her limbs by sickness. One day, when some of his disciples sat at 
 dinner with the Apostle, they asked why it was that when he healed 
 others his own child remained helpless. Peter replied that it was 
 good for her to be ill ; but, that the glory of God should be mani- 
 fest, he commanded her to rise and serve them. This she did, and 
 •when the dinner was over lay down helpless as before. Years after, 
 
 17 
 
258 LEGENDS AND STORIES 
 
 when she had become perfected by suffering, she was made well in 
 answer to her earnest prayers. Now Petronilla was very beautiful, 
 and a young noble, Valerius Flaccus, desired to marry her. She 
 was afraid to refuse him, and promised that if he returned in three 
 days ho sliould carry her home. Slie then earnestly prayed to be 
 delivered from this marriage ; and when the lover came with his 
 friends to celebrate the marriage, he found her dead. Flaccus la- 
 mented sorely. The attendant nobles bore her to her grave, in which 
 they placed her crowned with roses. May 31. 
 
 St. Petronius was bishop of Bologna, and distinguished himself 
 by his zeal against the Arian heresy. He was a Roman of an 
 illustrious family. His pictures are confined to Bologna; and there 
 is in that city a beautiful church dedicated in his name. He is 
 represented in episcopal robes, with mitre and crosier. lie has a 
 thick black beard in an ancient representation, but generally is with- 
 out it. His attribute is a model of Bologna, which he holds in his 
 hand. October 4, a. d. 430. 
 
 St. Philip {Ital. San Filippo Apostolo ; Fr. St. Philippe). St. 
 Philip was born at Bethsaida. Beyond the fact that he was the first 
 called to follow the Saviour, little is told of him in the Gospel. After 
 the ascension of Christ he preached in Scythia twenty years. Then 
 going to Hieropolis in Phrygia, he found the people worshipping a 
 huge serpent or dragon, whom they thought to be a personification 
 of Mars. Then Philip took pity on their ignorance. He held up 
 the cross and commanded the serpent to disappear. Immediately it 
 glided from beneath the altar, and as it moved it sent forth so dread- 
 ful an odor that many died, and among them the son of the king ; 
 but Philip restored him to life. Then the priests of the serpent were 
 so wrotli with the Apostle that they crucified him, and when he was 
 fastened to the cross they stoned him. The Scriptures state that 
 Philip htid four daughters who did prophesy (Acts xxi. 9). St. Ma- 
 riamne, his sister, and his daughter St. Hermione, are martyrs in the 
 Greek Calendar. St. Philip is represented as a man of middle age, 
 scanty beard, and benevolent face. His attribute is a cross which 
 varies in form, — sometimes a small cross in his hand; again a 
 high cross in the form of a T, or a staff with a small cross at the 
 top. It has three significations : it may represent the power of the 
 cross which he held before the dragon ; or his martyrdom ; or his 
 
ILLUSTRATED IN ART. 259 
 
 mission as a preacher of the cross of Christ. Patron of Brabant and 
 Luxembourg. May 1. 
 
 St. Philip, Deacon {Gr. 'Ay. ^iXnnro^). It is necessary to dis- 
 tinguish him from the Apostle. It was Philip the deacon, who bap- 
 tized the chamberlain of Queen Candace. This baptism has been 
 beautifully illustrated in art. June 6. 
 
 St. Philip Benozzi {Ital. San Filippo Beniti, or Benizzi) stands 
 at tlie head of the Order of the Servi, or Serviti, at Florence. He 
 was not the founder of the order, not having joined it until fifteen 
 years after its establishment, but he is its principal saint. The 
 history of the origin of this order is full of interest, and an outline 
 of it may be given in few words. It originated about the year 1232. 
 Seven rich Florentine nobles, in the prime of life, were accustomed 
 to meet every day in the Chapel of the Annunziata to sing the Ave, 
 or evening service in honor of the Blessed Virgin, whom they espe- 
 cially venerated. They became so well known for these pious acts 
 that the women and children cried out as they passed, " Behold the 
 servants of the Virgin ! " ('' Guardate i Servi di Maria ! ") At length 
 they resolved to dispense their goods to the poor and forsake the 
 world. They retired to Monte Senario, about six miles from Florence, 
 where they built huts, and lived for the service of the Virgin. Their 
 first habit was plain white in honor of the immaculate purity of 
 Mary ; but one of the number was warned in a vision that they 
 should change it to black, in remembrance of her " maternal sorrow 
 and the death of her Divine Son." These men, being allied to the 
 proudest families of Florence, drew much attention to their order, 
 and the city became proud of them. St. Philip Benozzi had studied 
 medicine at the Universities of Paris and Padua, and was a very 
 learned man ; but after receiving his degrees and commencing the 
 practice of surgery in Florence, he became greatly wearied and 
 opj)ressed with the sight and knowledge of human suffering. One 
 day, as he listened to the service in the chapel of the Annunziata, he 
 w^as impressed by the words, " Draw near, and join thyself to the 
 chariot." He went home full of thought upon these words, and 
 when he slept he had a vision of the Virgin seated in a chariot, and 
 she told him to draw near and join her servants. Then he retired 
 to Monte Senario ; hut such was his modestv that it was louLr before 
 the brethren understood the extent of his learning. He diat^gfiifehed 
 
260 LEGEXDS AND STORIES 
 
 himself as a preacher, but far more as a peacemaker, for he did much 
 to reconcile the then opposing factions of Tuscany. He obtained the 
 confirmation of his order, and preached with great success through 
 Italy and France. He was General of his order at the time of his 
 death. The pictures of Andrea del Sarto in the cloisters of the 
 Annunziata at Florence have still further immortalized this saint. 
 These were painted after his beatification by Leo X., a. d. 1516; 
 but his canonization did not take place until 1G71. August 23, 
 A.D. 1285. 
 
 St. Philip Neri (Ital. San Filippo Xeri), the founder of the 
 Order of tlie Oratoriaus, was a Florentine, and born in 1515. His 
 father was of one of the oldest Tuscan families, and a lawyer. When 
 eighteen years of age, Philip went to Rome, and became a tutor in 
 a noble family. By his intellect, eloquence, and purity of character, 
 he became very influential in the religious movements of his time. 
 He was the intimate friend and almoner of St. Charles Borromeo, and 
 in this capacity did much good. He was ever employed in works of 
 charity, and gathered about him young men, members of the nobility 
 and of the learned professions, who went about reading and praying 
 with the sick and needy, founding and visiting hospitals, and doing 
 various charities. They were bound by no vows, and were not secluded 
 from the world. They called themselves Oratoriaus, and from them 
 arose the P^res de I'Oratoire of France.^ St. Philip Neri was the 
 spiritual adviser of the Massimi fjimily ; and it is related that when 
 the son and heir of Prince Fabrizio Massimi died of a fever, St. 
 Philip came into the chamber where the family were lamenting over 
 his dead body. Philip laid his hand on the head of the boy, and 
 called his name ; he opened his eyes and sat up. Philip then said, 
 "Art thou unwilling to die]" "No," replied the boy. "Art thou 
 resigned to yield thy soul to Godl" " I am." " Then go," said Piiilip ; 
 and the boy sank back and expired with a sweet smile upon his face. 
 On the IGth of March the Palazzo Massimi at Home is dressed for 
 a festival in honor of this event, and services are held in the chapel, 
 at wliich sometimes the Pope officiates. A |)icture illustrative of 
 this miracle is in the church of S. Maria della Vallicella, which 
 
 1 Also, the Oratoriaus of Enj^lund, of \vli()iii tlio late Frctleric Wilfrid Faber, 
 poet and ascetic writer, was, and Cardinal Newman is, a devoted member. 
 
ILLUSTRATED IN ART. 261 
 
 was given to the Oratorians when their order was confirmed. In 
 this church a chapel was dedicated to St. Philip Neri, and a mosaic 
 copy of Guido's picture of this saint was placed there by Nero de' 
 Neri of Florence. The bed, the crucifix, the books, and other reHcs 
 of the saint are preserved in the oratory. May 2G, a. d. 1595. 
 
 St. Phocas of Sinope (Ital. San Foca). This saint lived in 
 the third century. He had a cottage and garden near the Gate of 
 Sinope, in Pontus. His cottage was open to all who needed shelter 
 and lodging, and the produce of his garden was distributed to the 
 poor after his own slight wants were supplied. As he sat at supper 
 one night, some strangers knocked at his door. He asked them to 
 enter, gave them water to wash, and set food for them. Later in the 
 evening they told him they had been sent to find Phocas, who had 
 been accused as a Christian, and they had been commanded to kill 
 him wherever he should be found. Tlie saint betrayed no emotion, 
 and gave them a chamber in which to sleep. When all were at rest, 
 he went to his garden and made a grave among the flowers he loved. 
 In the morning he announced that Phocas was found. The guests 
 rejoiced, and said, "Where is hel" But when he answered, "I am 
 he," they were unwilling to betray their host. Then he said, " Since 
 it is the will of God, I am willing to die in his cause." Then they 
 beheaded him on the border of the grave, and buried him. This 
 saint is represented only in Bj'zantine art. He is in the garb of a 
 gardener, and has a spade as his attribute. Patron of gardens and 
 gardeners. July 3, a.d. 303. 
 
 St. Placidus was the son of Tertullus, a Roman Senator, who 
 placed this child under the care of St. Benedict, at Subiaco, when 
 only five years of age. Placidus was sent by his superior to preach 
 in Sicily when he was still quite yonng. According to tradition his 
 sister Flavia and two young brothers joined him, and they dwelt in 
 a convent near Messina. Tliis was attacked by brigands, who mas- 
 sacred Placidus and Flavia, with thirty of their companions. The 
 later Benedictine writers do not believe the account of this massacre. 
 He is represented in the black habit of his order, or with the rich 
 dalmatica above a black tunic. The palm is his attribute. January 
 15, A. D. 584. 
 
 Plautilla, though not a canonized saint, is seldom omitted in rep- 
 resentations of the martyrdom of St. Paul. According to the legend, 
 
262 LEGENDS AND STORIES 
 
 she was a Roman matron, and one of the converts of St. Peter and 
 St. Paul. She phiced herself on the way by which she knew that 
 St. Paul would j)ass to his martyrdom, in order to see him for the 
 last time. When he came, she besought him to bless her, and wept 
 greatly. Then Paul seeing her faith asked her to give him her veil, 
 that he might bind liis eyes with it when he was beheaded, and 
 promised that he would return it to her after his death. Then all 
 who heard mocked at this promise, but Plautilla gave him the veil ; 
 and after his death St. Paul did indeed appear to her, and gave her 
 again the veil, which was stained with his blood. 
 
 St. Potitus of Pisa (/A//. San Potito). See St. Ephesus. 
 
 St. Praxedes nnd St. Pudentiana {ItaL Santa Prassede e Santa 
 Pudenziana; Fr. Ste. Prassede et Ste. Potentienne). When St. Peter 
 came to Rome, he dwelt in the house of Pudens, who was a patrician of 
 great wealth. Not long after the coming of the Apostle, Pudens and 
 Sabinella, his wife, with Novatus his son, and his two daughteis, 
 Praxedes and Pudentiana, were all converted and baptized. Soon 
 after, the parents and brother died ; and the sisters, left alone, inherited 
 all the riches of the family. They had houses and public baths at 
 the foot of the Esquiline. Then began the first great persecution, 
 in which St. Peter perished. Ivovv the sisters determined to devote 
 themselves to the relief and care of the suffering Christians and to 
 the burying of the bodies of such as were slain. They had the assist- 
 ance of a holy man named Pastorus, who was devoted in their service. 
 They shrank from nothing that came in the way of their self imposed 
 duties. They sought out and received into their houses such as were 
 torn and mutilated by tortures. They visited and fed such as were 
 in prison. They took up the bodies of the martyred ones which 
 were cast out without burial, and carefully washing and shrouding 
 them, they laid them reverently in the caves beneath their houses. 
 All tlie l)l()od they collected with sponges, and dcjiosited in a certain 
 well. Thus boldly the}' showed forth the faith which was in them; 
 and yet they escaped persecution and martyrdom, and died peacefully 
 and were buried in the cemetery of Priscilla. Pastorus wrote a history 
 of their deeds and virtues. Their house, which was made holy not 
 only by their lives but by the preaching of St. Peter, was consecrated 
 as a ])lacc of Christian worship by Pope Pius I. Their churches are 
 among the interesting remains of ancient Rome. In the nave of the 
 
ILLUSTRATED IN ART. 263 
 
 church of Santa Prassede is a well in which she was said to have 
 put the blood of those who suffered on the Esquiline, while the 
 holy sponge is preserved in a silver shrine in the sacristy. In the 
 church of St. Pudentiana there is a well, said to contain the relics 
 of three thousand martyrs. These sisters are pictured as richly 
 draped, and the sponge and cup are their especial attributes. July 21 
 and May 19, a. d. 148. 
 
 St. Prisca. The church of this saint, at Rome, on the Aventine, 
 is supposed to occupy the spot on which stood the house of Aquila 
 and Priscilla, where St. Peter lodged ; which site was thought to be 
 also that of the Temple of Diana, founded by Servius Tullius. And 
 here is shown the font in which St. Peter baptized the earliest con- 
 verts in Rome, and among others St. Prisca. According to the 
 legend, she was a virgin of illustrious family, and was exposed to the 
 beasts of the amphitheatre when but thirteen years of age. A fierce 
 lion, who was let loose upon her, humbly licked her feet, to the joy of 
 the Christians. She was then beheaded, and an eagle watched over 
 her body until it was buried. She is represented bearing a palm with 
 the lion beside her, and sometimes the eagle, thus being honored by 
 the kings of both beasts and birds, as the legend remarks. The 
 name of St. Prisca is retained in the Anglican calendar, January 18, 
 A. D. 275. 
 
 St. Procopius was King of Bohemia. He relinquished his crown 
 and became a hermit. Many years passed without his being known ; 
 but at length, as a certain Prince Ulrich was hunting, he pursued a 
 hind, which fled for safety to the arms of St. Procopius, and so 
 the saint was discovered. On account of the similarity of the attri- 
 bute, his pictures are sometimes mistaken for those of St. Giles. 
 July 8, A. D. 303. 
 
 St. Proculus is the military patron of Bologna. In the time 
 of the tenth persecution a cruel man named Marinus was sent to 
 Bologna to enforce the edict of the emperor. Proculus was so filled 
 with indignation, which might perhaps be called holy, that he entered 
 the house of Marinus and killed him with an axe, which axe is the 
 attribute given the saint in art. He sometimes carries a head in his 
 hands, which may be either that of Marinus or his own.^ 
 
 St. Protasius of Milan. See St. Gervasius. 
 
 * This legend of St. Proculus is among the unauthorized legends. 
 
264 LEGENDS AND STORIES 
 
 St. Pudentiana {Ital. Santa Pudenziana; Fr. Ste. Potentienne). 
 See St. Praxedes. 
 
 Quattro Coronati, or the Four Crowned Brothers. According 
 to tradition tliese were four Christian brothers, workers in wood and 
 stone, who dwelt in liome in the time of Diocletian. They refused 
 to employ their art in fashioning gods or building temples for them, 
 and for this suftered martyrdom. Some were scourged, some be- 
 headed, and some put in iron cages and cast into the sea. The 
 "Cinque Martiri" were also of the same trades, and their fate the 
 same. The names of the Coronati are given as SS. Carpophorus, 
 Severus, Severianus, and Victorianus. The church dedicated to them 
 is on that part of the Coelian Hill which extends from the Lateran to 
 the Coliseum. It is said that their remains were found here during 
 the fourth century. Their title of Coronati alludes to the crown of 
 martyrdom. The five martyrs (I Cinque Martiri) are honored at 
 the same time and place with the Coronati, and they are represented 
 in art with the implements of their trade, — the mallet, chisel, 
 square, and rule, bearing palms and wearing crowns. Kovember 4, 
 A. D. 400. 
 
 St. Quintin was the son of Zeno. He became converted, and 
 gave up a high command which he held in the Roman army in order 
 to preach. He labored especially in Belgium and at Amiens. He 
 was accused before the prefect Kictius Varus, and suffered death by 
 being impaled on an iron spit. This instrument of his torture is his 
 attribute, which is not always represented. October 31, a. d. 287. 
 
 St. Quirinus was a soldier in the army of Aurelian. He became 
 a Christian, and preached so openly as especially to exasperate his 
 officers, who were pagans. His martyrdom was extreme in cruelty. 
 His tongue was first taken out and thrown to a hawk. He was then 
 dra^^ged to death by horses. He is represented in armor, with a horse 
 and a hawk and a shield, with nine balls as well as the martjVs 
 palm. 
 
 St. Quirinus, Bishop of Sissek in Croatia. He was martyred by 
 being drowned with a millstone about his neck. One of the eight 
 guardian saints of Austria. June 4, a. d. 309. 
 
 St. Radegunda was the daughter of the King of Thuringia, 
 Bcrthairo, and tlio wife of Clothairc V. of France, who first carried 
 her captive with all her family, and afterwards married her. This 
 
ILLUSTRATED IN ART, 265 
 
 queen was devoted to prayer and almsgiving, and often wore beneath 
 her royal garments a robe of penitential luiir-clotli. One day, as slie 
 walked in her garden, she heard the prisoners, who were separated 
 from her only by a wall, weeping and imploring pity. She tliought 
 of her own sorrows in the past, and she prayed earnestly for tiiem, 
 not knowing how else to aid them ; and as she prayed their fetters 
 burst asunder and they were freed from captivity. Later in life 
 Radegunda took the religious habit, and founded a monastery at 
 Poitiers. She is represented with the royal crown, and beneath it a 
 long veil. A captive kneels before her with his broken fetters in his 
 hand. August 13, a. d. 587. 
 
 Ragnar Lodbrog. See St. Edmund. 
 
 St. Ranieri {Ital. San Ranieri; Fr. St. Regnier). The whole 
 life of this saint was full of poetry and mystery. He was born in 
 or about the year 1100. His family was that of the Scaccieri of 
 Pisa. In his youth an eagle appeared to him bearing in his beak a 
 blazing light, and said, " I come from Jerusalem to enlighten the 
 nations." But Ranieri lived a life devoted to pleasure. At length, 
 as he one day played the lyre surrounded by beautiful damsels, a 
 holy man passed by who turned and looked on Ranieri ; and there 
 was so 'much of sorrow in his gaze that the young man threw 
 down his lyre and followed the man of God, bewailing and weeping 
 his own sins and his wasted life. Soon he embarked for Jeru- 
 salem, where he took off his own garments and w^ore the schiavina, 
 or slave-shirt, and this he wore ever after for personal humiliation. 
 He lived the life of a hermit, in the deserts of Palestine, for twenty 
 years. During this time he had numerous visions. On one occa- 
 sion he felt his vows of abstinence to be almost more than he could 
 keep. He then had a vision of a golden vase set with precious 
 stones and full of oil, pitch, and sulphur. These were kindled to fire, 
 and none could quench the flames. Then there was put into his 
 hands a small ewer of water, and when he turned on but a few drops 
 the fire was extinguished. This vision he believed to signify the 
 human passions, by the pitch and sulphur ; but the water was the 
 emblem of temperance. He then determined to live on bread and 
 water alone. His reverence for water was very great ; and most of his 
 miracles were performed through the use of it, so that he was called 
 San Ranieri dell' Acqua. But when he tarried with a host who 
 
266 LEGENDS AND STORIES 
 
 cheated his guests by putting water in his wine, the saint did not 
 hesitate to expose the fraud ; for he revealed to all present the tigure 
 of Satan sitting on one of the wine-casks in the form of a huge cat 
 with the wings of a bat. He did many miracles after his return to 
 Pisa, and made converts by the sanctity of his life and example. 
 When he died, many miraculous manifestations bore witness to his 
 eminent holiness. All the bells in Pisa were spontaneously tolled, and 
 the Archbishop Villani, who had been sick in bed for two years, was 
 cured to attend his funeral. At the place in the Requiem Mass 
 where it is the custom to omit the " Gloria in Excelsis," it was sung 
 by a choir of angels above the altar, while the organ accompanied 
 them without being played by any perceptible hands. The harmony 
 of this chant was so exquisite that those who heard it thought the 
 very heavens were opened. He was buried in a tomb in the Duomo. 
 After the plague in Pisa in 1356, the life of this saint was painted in 
 the Campo Santo by Simone Memmi and Antonio Veneziauo. These 
 frescos are most important in the histor}' of art, and consist of eight 
 scenes from the life of St. Ranieri : (1) His Conversion; (2) He em- 
 barks for Palestine: (3) He assumes the Hermit's Dress; (4) He has 
 many Temptations and Visions in the Desert ; (5) He returns to Pisa ; 
 (G) He exposes the Fraud of the Innkeeper ; (7) His Death and Funeral 
 Obsequies ; {><) His Miracles after Death. July 17, a. D. 11 Gl. 
 
 St. Raphael, the Archangel (Lat. S. Raphael; Ital. San 
 RafFaello ; Fr. St. Raphael ; Ger. Der Heilige Rafael : signification, 
 " the medicine of God "). Raphael is considered the guardian angel 
 of humanity. He was sent to warn Adam of the danger of sin and 
 its unhappy consequences. 
 
 ** Be strong, live happy, and love ! but first of all 
 Him whom to love is to obey, and keep 
 Ilis great command ; take heed lest passion sway 
 Tliy judgment to do aught which else free-will 
 Would not admit ; thine, and of all thy sons 
 The weal or woe in thee is placed ; beware ! " 
 
 Milton. 
 
 He was the herald who bore to the shepherds the ** good tidings of 
 great joy which shall be for all people." He is especially the pro- 
 tector of the young, the pilgrim, and the traveller. In the Scripture * 
 
 1 The Church includes the Book of Tobias among the inspired writings. 
 
ILLUSTRATED IN ART. 267 
 
 his watchful care of the youn,<jc Tobias during his eventful journey- 
 is typical of his benignity and loving condescension towards those 
 whom he protects. His countenance is represented as full of 
 benignity. Devotional pictures portray him dressed as a pilgrim, 
 with sandals ; his hair bound with a diadem or a fillet ; the staff in 
 his hand, and a wallet or 2>cLnetiere hung to his belt. As a guardian, 
 spirit he bears the sword and a small casket or vase, containing the 
 " fishy charm " (Tobit vi. G) against evil spirits. As guardian anger 
 he usually leads Tobias. The picture of Murillo in the Leuchtenberg 
 Gallery represents him as the guardian angel of a bishop who appears 
 as a votary below. September 12. 
 
 St. Raymond {Sp. San Ramon). On account of the circum- 
 stances of his birth this saint is styled Nonnatus. He belonged to 
 the Order of Mercy, and labored for the captives among the Moors. 
 By the Mahometans, among whom he was long a captive for the 
 ransom of his Christian brethren, his lips were bored through with a 
 red-hot iron and fastened with a padlock. He later was made a 
 cardinal, and the General of his order. He presided at a chapter 
 held at Barcelona. Pope Gregory IX. and King James of Aragon 
 assisted at his funeral obsequies. August 31, a. d. 1240. 
 
 St. Raymond of Penaforte was born at the castle belonging 
 to his family at Pefiaforte in Catalonia. He was allied to the royal 
 house of Aragon, and his family were of Barcelona. He early en- 
 tered upon a religious life, and became a model in his zealous devo- 
 tion to the Church and his charity to the poor. He assumed 
 the Dominican habit, and was the third General of that order. 
 His zealous preaching against the Moors was thought to be the 
 first cause of the final expulsion of the infidels from Spain. A 
 miracle which he is said to have performed, and which is attested to 
 in the bull of his canonization, is related thus : Raymond was the 
 spiritual director of King James of Aragon (el Conquistador). This 
 king was an accomplished gentleman, and did not incline to allow 
 his confessor to interfere with his pleasures. Now he was greatly in 
 love with a beautiful woman of his court from whom Raymond 
 vainly attempted to separate him. The king summoned the priest to 
 attend him to Majorca, but he refused to go unless the lady remained 
 behind. James affected to comply, but the lady accompanied him 
 in the dress of a page. Raymond soon discovered the deceit, and 
 
268 LEGENDS AND STORIES 
 
 remonstrated severely with the king, who was very angr}'. The 
 priest threatened to return to Spain, but James forbade any vessel to 
 leave the port, and passed sentence of death upon any who should 
 aid Raymond to go away. St. Raymond then said, *' An earthly 
 king has deprived us of the means of escape, but a Heavenly King 
 will supply them." Then walking up to a rock which projected into 
 the sea, he spread his cloak on the waters, and setting his staff 
 upright and tying one corner of the cloak to it for a sail, he made the 
 sign of the cross, and boldly embarked in this new kind of vessel. He 
 was wafted over the surface of the ocean with such rapidity that in 
 six hours he reached Barcelona. This miracle was attested to by 
 five hundred persons, who saw him land at Barcelona and take up 
 his cloak perfectly dry from the water and wrap it round him, and 
 then with great humility retire to his cell. Don Jay me, overcome 
 by this miracle, repented of his obstinacy and afterwards governed 
 his kingdom and his life by the advice of St. Raymond. He is rep- 
 resented in the habit of his order, and kneels on his mantle while 
 he is borne over the sea, or else the miracle is represented in the 
 back;_,Tound. January 23, a. d. 1275. 
 
 St. Regulus was an African bishop. He fled from his diocese 
 in the time of the contentions between the Arians and the Catholics. 
 He came to Tuscan}^ and lived the life of an anchoret. In the in- 
 vasion of Totila he was beheaded. According to tradition he took 
 up his head and proceeded two stadia, when he sat down. Being 
 found thus by two of his disciples, he gave them his head, and they 
 buried him there with great reverence and (what is not strange) 
 with iinspeakable aive. 
 
 St. Reparata was a virgin of Cesarea in Cappadocia. In the 
 persecution under Decius she was martyred, though only twelve 
 years old. As she died her spirit was seen to issue from her mouth 
 in shape like a dove, and to fly to heaven. This saint was for six 
 hundred years the chief patroness of Florence, and the Duomo was 
 dedicated in Ixr name ; but it was re-dedicated to Santa Maria-del- 
 Fiore. She is represented in various colored robes, and bears the 
 crown, ]>!ilin, book, and a banner with a red cross on a white ground. 
 
 St. Roch {Lai. S. Rochus; Ital. San Rocco ; Fr. St. Roch or 
 Roijue) was tiie son of noble i)arents. iMontpelier, in Languedoc, 
 was his birthplace. When he was born, there was a small red cross 
 
ILLUSTRATED IN ART. 269 
 
 on his breast. His mother interpreted this as a sign that he should 
 be consecrated to God's service, and she educated him with great care. 
 The saint too was of the same mind; but he inclined to follow the 
 example of Jesus, — to go about doing good, — in preference to that 
 of many holy men, who flee from the world to serve God. His par- 
 ents died when he was less than twenty years old, and left him vast 
 estates. He sold all, and gave the money to hospitals and to the 
 poor. He then went on foot to Rome in the garb of a pilgrim. 
 When he arrived at Aquapendcnte, a terrible plague was raging there. 
 St. Roch offered to attend, the sick in the hospitals. He was espe- 
 cially successful in his care of the plague-stricken, and it appeared 
 that some peculiar blessing attended him ; so prevalent was this idea 
 that, considering his youth and gentleness, the people were ready to 
 believe him an angel, and he himself was not without the thought 
 that a special blessing was on his efforts. He then went to Cesena 
 and Rimini, where he labored in the same manner; and then he ar- 
 rived at Rome in the rnidst of a fearful pestilence, and for three years 
 more devoted himself to the most hopeless cases. He constantly 
 prayed that God might find him worthy to die as a martyr to 
 this care for others. Years passed thus, and he went from city to 
 city, wherever he heard of any dreadful disease and suffering. At 
 length at Piacenza he was himself struck down by an unknown 
 epidemic then raging there. One night he sank down in the hospital, 
 weary with nursing, and fell asleep. When he awoke he found him- 
 self plague-stricken with a horrible ulcer on his thigh, the pain of 
 which compelled him to shriek aloud. Ho feared lest he should 
 disturb others, and crawled into the street ; but he was not allowed 
 to remain there. He then dragged himself to a wood outside the 
 city, and lay down to die. But a little dog which had attended him 
 in all his wanderings now cared for him, and brought him every day 
 a loaf of bread. According to the legend, an angel also dressed his 
 wound and cared for him ; but this is questioned, and it is stated 
 that a man named Gothard did this for him ; but be this as it may, 
 as soon as the saint was able he set out for his home. When he 
 arrived at a little village near Montpelier, where the land belonged 
 to his estates, and the people were the vassals of his family, no one 
 knew him, and they regarded him so suspiciously that they took him 
 before the judge as a spy. The judge was his uncle, but even he did 
 
270 LEGENDS AND STORIES 
 
 uot recognize liim, and condemned him to be imprisoned. St. Roch 
 reo-arded all this as the will of God, and said nothing, desiring that 
 all should be as Providence should direct. So he was cast into a 
 duno-eon. There was no one to plead for him, and he adhered to his 
 resolve of silence; thus he remained five years. One morning when 
 the jailer went to his cell it was filled with a glory of light, and the 
 prisoner lay dead with a paper beside him, which told his name, and 
 these words also: "All those who are stricken by the plague, and 
 who pray for aid through the merits and intercession of St. Koch, the 
 servant of God, shall be healed." Then the judge, when he saw this 
 paper, wept and was filled with remorse. The saint was honorably 
 buried midst the prayers of the whole city. Nearly a century elapsed 
 before St. Roch was heard of outside his native city, where he was 
 held in the greatest possible veneration. But at the time of the 
 great church council at Constance, the plague broke out in that city, 
 and priests and people were in consternation, when a German monk, 
 who had been in France, advised that the power of St. Roch should 
 be tested in this emergency. His counsel was followed, and the 
 image of the saint was borne through the city accompanied by a 
 solemn procession, with prayers and litanies. Then the plague ceased, 
 and to this the increased veneration of St. Roch may be traced. 
 Towards the close of the fifteenth century the Venetians, who were 
 especially exposed to the plague from their commercial intercourse 
 with the East, resolved to possess, if possible, the relics of St. Roch. 
 The men appointed to accomplish the purpose went to Montpelier as 
 pilgrims. They succeeded in carrying away the sacred remains, and 
 were received with joy by all Venice, from the Doge down to the 
 poorest beggar. Then the splendid church of San Rocco was built 
 under the auspices of a society which already existed in Venice for 
 the care of the sick, and which had been formed under his protection. 
 In this society many of the nobility enrolled themselves. Many 
 votive pictures are seen of this saint, in which he is represented as 
 interceding for the sick person, who is introduced in the painting. 
 In devotional pictures, St. Roch is represented as a man in middle 
 age, of refined and delicate features, with an expression of benevolence 
 and kindness. He is dressed as a ])ilgrim, with the cockle-shell on 
 his hat, the staff in his hand, and the wallet at his side. With one 
 hand he points to the plague spot on his side, or lifts his robe to 
 
ILLUSTRATED IN ART. 271 
 
 show it. His dog also attends him. Patron of all who are in prison ; 
 of all sick persons in hospitals, but especially of those afflicted by the 
 plague. August 16, a. d. 1327.^ 
 
 St. Romain, whose whole history is painted on the windows 
 of the catliedral of Rouen, was bishop of that city in the time of 
 Clovis I. He is considered as the great apostle of Normandy, for he 
 preached there with remarkable zeal and overthrew paganism. The 
 Seine at one time so overflowed its banks as to threaten the destruc- 
 tion of the city. St. Romain commanded the waters to retire, but 
 of the slime and mud which remained a poisonous dragon was born, 
 called by the French " la Gargouille." This monster spread conster- 
 nation all along the shores of the river. Then the saint, by the aid of 
 a wicked murderer, went forth and slew the beast. From this time 
 it was the privilege of the chapter of Rouen to pardon a criminal 
 condemned to death ; and this was so until the time of the Revolu- 
 tion. February 28, a. d. 639. 
 
 St. Romualdo w^as born at Ravenna, of the noble family of the 
 Onesti, about the year 956. He was trained like other young noble- 
 men, and loved the chase ; but often as he rode on the hunt in the 
 forests of Ravenna, he was soothed and charmed by the beauty of 
 the scenery, and would slacken his pace, and become absorbed in the 
 thought of the quiet peace of those w^ho dwelt alone with Xature. 
 Then he would breathe a prayer, and return to his busy life of 
 pleasure. But his father, Sergius, was a man of very difterent 
 mettle. He was proud and self-willed, and could brook no opposi- 
 tion. Having disagreed with a relative concerning the succession 
 of a certain pasture, he challenged him to combat and slew him. 
 Romualdo was present at the time, and was so overpowered with 
 horror that he believed it his duty to expiate his father's crime. 
 He retired to a monastery near Ravenna, Sant' Apollinare in Classe, 
 and assumed the habit of the Benedictines. But his enthusiastic 
 and sensitive temperament suffered much from the irregularities of 
 certain monks; and he conceived the idea of establishing new monas- 
 tic institutions, according to the pure spirit which he felt should 
 control them, and of reforming the old ones and raising them to the 
 same standard. Henceforth his life was a continuous battle. He 
 
 1 There are no authentic acts of the life of St. Roch. 
 
272 LEGENDS AND STORIES 
 
 was hated and reviled bj unworthy monks everywhere, and even his 
 life was in danger from the bitterness of their enmity to him. But 
 he scorned all danger, and despised all persecution, and fought most 
 bravely by prayer and labor for the cause he had undertaken to 
 maintain. His first monastery was founded near Arezzo in the 
 Apennines; in a glen called Campo-Maldoli, from the name of the 
 family to whom it belonged. From this the new order was called 
 that of the Camaldoli. The members of this order are consecrated 
 to perpetual service to God ; they strictly practise solitude, silence, 
 and contemplation ; they do not even eat together, but every one 
 lives in a separate hut with his own garden, in order to comply 
 witii the requirements for manual labor. The Camaldolesi are among 
 the most severe of all monks, and are, in fact, hermits in societies. 
 According to the legend, the color of the habit of his order was 
 changed in this wise : Not long before his death the saint fell asleep 
 beside a fountain not far from his cell, and he beheld a vision of a 
 ladder reaching from earth to heaven, on which the brethren of his 
 order ascended by twos and threes, and all dressed in white. So he 
 immediately changed the color, which had been black ; and white has 
 ever since been worn by the Camaldolesi. Thirty years after his 
 secession from his first convent he had become famous throughout 
 the north of Italy, and had communities of reformed monks number- 
 ing hundreds. He is represented with a loose white habit, and a full 
 beard which falls to his girdle ; he leans upon a crutch. February 7, 
 A. D. 1027. 
 
 St. Romulo {Lat. S. Romulus) was a noble Roman, whom, 
 according to the legend, St. Peter sent to preach to the people of 
 Fiesole, which was then a most important Etruscan city. After thus 
 being the apostle he became the first bishop of Fiesole. He was at 
 length accused before the praetor, as a Christian, and was sentenced 
 to suller death. This was in the time of Nero. After suffering the 
 most cruel tortures, he was slain with a dagger. The old cathednU 
 of Fiesole is dedicated to St. Romulo. He is represented in the 
 episcopal robes, and bears the palm. July 23. 
 
 Santa Rosa di Lima was born at Lima in Peru, and is the only 
 cahouizt'd fenialu saint of the New World. She was distinguished by 
 her extreme hatred of vanity. The severities of her life, also, were 
 very great. She was especially beautiful in her complexion ; hence 
 
ILLUSTRATED IN ART. 273 
 
 her name. She rejected many suitors, and at last destroyed her 
 great charm with a compound of pepper and quicklime. When her 
 mother commanded her to wear a wreath of roses, she so arranged it 
 that it was in truth a crown of thorns. Her food was principally 
 bitter herbs. She was a model of filial devotion, and maintained her 
 parents by her labor after they had become poor, toiling all day in 
 her garden, and all night with her needle. She took the habit of 
 the Third Order of St. Dominick. The Peruvian legend relates 
 that when Pope Clement X. was asked to canonize her, he refused, 
 exclaiming, "India y Santa! asi como Uneven rosas!" ("India and 
 saint ! as likely as that it should rain roses ! ") Instantly a shower 
 of roses commenced in the Vatican, and did not cease till the Pope 
 acknowledged his mistaken incredulity. Stirling's "Artists of Spain," 
 thus speaks of Santa Rosa : " This flower of Sanctity, whose fra- 
 grance has filled the whole Christian world, is the patroness of 
 America, the St. Teresa of Transatlantic Spain." In a picture by 
 Murillo, she is represented with a thorny crown ; holding in her 
 hand the figure of the Infant Saviour, which rests on full-blown 
 roses. August 30, a. d. 1617. 
 
 St. Rosa di Viterbo was a member of the Third Order of St. 
 Francis. She lived in the thirteenth century, and was remarkable 
 for the influence she exercised in Viterbo, as well as for her extensive 
 charities and the eloquence of her speech. She lived a life of great 
 austerity. She is now the patroness of that city, to which while 
 living she was a benefiictress. She is represented in a gray tunic, 
 with knotted girdle, and a chaplet of roses. May 8, a. d. 12G1. 
 
 St. Rosalia of Palermo, whose statue towers upon tiie sum- 
 mit of Monte Pellegrino, overlooking the Mediterranean, and cheer- 
 ing the mariners, who consider her their protectress, was a Sicilian 
 virgin of noble birth. When scarcely sixteen years old, she with- 
 drew from her home and friends secretly, and lived in a cave in 
 Monte PellegTino, near the summit. She had rejected many suitors, 
 and longed for the solitude where nothing could distract her mind 
 from the service of God. She died without having been discovered ; 
 and twice after she had ascended to her heavenly bridegroom, she 
 interceded for Palermo and saved it from the ravages of the pesti- 
 lence. At length her remains were discovered lying in her cave ; and 
 such was the purity of this unsullied virgin that they remained 
 
 18 
 
274 LEGENDS AND STORIES 
 
 uncorriipteil even in deatli. Her name was inscribed above her in 
 the rock, and on her head was a crown made of the roses of Paradise, 
 and placed there by angels. Her cave has become a chapel to which 
 pilgrims resort. She is usually represented reclining in her cave, 
 which is bright with celestial light; angels crow^n her with roses, and 
 she holds a crucifix upon her breast. Again, she is seen standing 
 and inscribing her name upon the rock. She wears a brown tunic, 
 sometimes ragged, and her hair is loose about her. September 4, 
 A. D. IIGO. 
 
 Rosary, The. The beads used by Catholics and called by this 
 name are so often represented in art that an explanation of their 
 use and signification will not be out of place. The use of beads to 
 assist the memory in regard to the number of prayers recited is of 
 very ancient date and of Eastern origin. They were employed by 
 the ancient anchorites, and also by the Benedictines before their 
 use became general in the Church. The rosary in its present ac- 
 cepted form was instituted by St. Dominick. He invented a new 
 arrangement of the beads, and dedicated it to the Blessed Virgin. 
 The festival of the Eosary was instituted by Gregory XHI. after the 
 battle of Lcpanto, a. d. 1571 ; and from this time it became popular 
 as a subject of art, and there are large numbers of pictures which 
 relate to its institution. A complete rosary has one hundred and fifty 
 small beads and fifteen larger ones. The latter represent the Pater- 
 nosters, and the former the Ave-Marias. The large beads divide the 
 rosary into fifteen decades, each one consisting of ten Ave-Marias, 
 preceded by a large bead, or Pater-noster, and all concluded with a 
 Gloria Patri. Five decades make a chaplct, which is a third part 
 of a rosary. To these beads a crucifix is added. The " ^Mysteries of 
 the Rosary " consist in the assigning of a certain event in the life 
 of the Virgin or in the life of the Saviour to each decade. There 
 are five joyful mysteries, which arc, — the Annunciation, the Visita- 
 tion, the Nativity, the Purification, and Christ found in the Temple ; 
 five dolorous or sorrowfid mysteries, — Our Lord in the Garden 
 of Gethsemane, the Flagellation, Christ Crowned with Thorns, the 
 Procession to Calvary, and the Crucifixion ; five glorious mysteries, — 
 the Resurrection, the Ascension, the Descent of the Holy Ghost, the 
 Assumption of our T.ady, and her Coronation. Tlio rosary in the hand 
 or about the person of a saint signifies that they obtained aid " per 
 
ILLUSTRATED IN ART. 275 
 
 intercessione dell' Sacratissimo Rosario." When held before the 
 Madonna, it indicates that by the use of it she is to be honored ; in 
 short, the rosary was intended to excite and assist devotion in vai-ious 
 ways, and its representations illustrate the same idea. Festival of the 
 Rosary, first Sunday in October. 
 
 St. Rufina. See St. Justina of Seville. 
 
 St. Sabina, to whom a church is dedicated at Rome, was a noble 
 matron who suffered martyrdom during the reign of Hadrian. The 
 church, which dates from the early part of the fifth century, is said to 
 occupy the site of her house, and the altar-piece represents a soldier 
 dragging the saint up the steps of a temple, with a sword in his 
 hand. With her Seraphia, a Greek slave, who had converted Sa- 
 bina, was also executed. Her attribute is the palm. August 29, 
 second century. 
 
 Santa Casa. This is the title given to the house in which the 
 Blessed Virgin was born at Nazareth. According to the legend, this 
 house was threatened with profanation or destruction at the time of 
 the invasion of the Saracens, when four angels took it and bore it 
 over sea and land to the coast of Dalmatia ; but there it was not 
 safe, and the angels again removed it to a spot near Loretto ; but 
 here the brigands invaded it, and it was again removed to the 
 spot where it now remains, — said to have been done in 1295. 
 The Madonna di Loretto is represented as holding the Infant Sav- 
 iour, and seated upon the roof of a house which is borne by 
 four angels. Loretto became one of the most celebrated places of 
 pilgrimage, and many chapels have been dedicated to Our Lady of 
 Loretto. 
 
 St. Scholastica. Very little is known of this saint. She was the 
 sister of St. Benedict, and followed him to Monte Cassino, and there 
 gathered about her a small community of nuns. Benedict visited 
 her but once every year. At one time, when he arose to take leave 
 of her, she begged him to remain longer, and when he refused she 
 bent her head and prayed that God would interfere to detain her 
 brother with her. Then immediately a furious storm arose, and he 
 was forced to remain for several hours. This was their last parting ; 
 for two days after St. Scholastica died, and Benedict saw her soul 
 ascend to heaven in the form of a dove, while he was praying in his 
 cell. She is represented in a black habit, with a dove at her feet or 
 
276 LEGENDS AND STORIES 
 
 pressed to her bosom, aud a lily in her hand. February 10, 
 about 543. 
 
 St. Sebald is one of the most distinguished among the early Ger- 
 man saints, and is especially venerated in Nuremberg. The legends 
 relate that he was the son of a Danish king, and left England with 
 St. Boniface. His name in English is Seward, Siward, or Sigward. 
 He travelled through the north of Germany, preaching as a mission- 
 ary, and at last lived permanently in Nuremberg. While he dwelt 
 in a cell not far from the city, he went there almost daily to teach 
 the poor. He was in the habit of stopping to rest in the hut of a 
 cartwright. One day, when it was very cold, he found the family in 
 the hut nearly frozen, and they had no fuel. Then Sebald commanded 
 them to bring in the icicles which hung from the roof and use them 
 to feed the lire. They obeyed, and w^ere thus miraculously warmed. 
 Again the saint desired fish for a fast-day, and sent the same cart- 
 wright to buy it. Now the Lord of Nuremberg had commanded that 
 no person should buy fish until the castle was supplied ; so the poor 
 man was punished by having his eyes put out. But St. Sebald re- 
 stored his sight. His wonderful shrine in the church at Nuremberg 
 was made, according to its inscription, by Peter Vischer and his five 
 sons. These sons with their families all dwelt with the father Peter, 
 and shared alike his labors, his rewards, and his fame. It was com- 
 menced in 1508, finished in 1523, and remains undisturbed. The 
 saint is represented, in his statue by Peter Yischer, as a pilgrim with 
 shell in hat, rosary, staff, and wallet. He holds in his hand a model 
 of his church. About a. d. 770. 
 
 St. Sebastian {Lat. S. Sebastianus ; Ital. San Sebastiano or 
 Bastiano ; Fr. St. Sebastien ; Sp. and Ger. Sebastian). The legend 
 of this saint, though very old, has the advantage of being better 
 authenticated by history than many antique traditions. Sebastian 
 was descended from a noble fixmily which had been honored with 
 high offices in the empire. He was born at Narbonne, and when still 
 quite young was made commander of a company of the Prjvtorian 
 Guards, and was thus always near the emperor, Diocletian, with 
 whom he was an especial favorite. Now Sebastian was secretly a 
 Christian, and while from this very fact he conscientiously fulfilled 
 all his duties to the emperor, ho also protected the Christians, and 
 endeavored to make converts; and in this last he was very successful 
 
ILLUSTRATED IN ART, 277 
 
 Among those whom he had thus influenced were two young soldiers, 
 of noble family, called ^larcus and Marcellinus. They were accused 
 as Christians and condemned to the torture ; this they firmly endured, 
 and were led out for execution. Then their families, their wives and 
 children, besought them to recant and live. That which the tortures 
 could not effect, these pra3'ers and tears were about to do, — they 
 wavered ; then Sebastian, regardless of himself, rushed forward and 
 eloquently exhorted them that they should not betray their Re- 
 deemer. So earnest was he, and so great was his power, that the 
 two soldiers went boldly to their death, while their friends, many of 
 the guards, and even the judge himself, were also converted and 
 secretly baptized. Now Sebastian's time had come ; but before his 
 public accusation, the emperor so loved him that he sent for him to 
 see if privately he could not influence him to save his life. And he 
 said, " Have I not always honored thee above the rest of my officers 1 
 Why hast thou disobeyed my commands, and insulted my gods 1 " 
 Then answered the young saint, with courage, but also with meek- 
 ness, " C?esar, I have ever prayed, in the name of Jesus Christ, for 
 thy prosperity, and have been true to thy service ; but as for the 
 gods whom thou wouldst have me worship, they are devils, or, at 
 best, idols of wood and stone." After this, Diocletian ordered that 
 Sebastian should be bound to a stake, and shot to death with arrows, 
 but that it should be inscribed on the stake that he had no fault but 
 that of being a Christian. Then the archers did their duty, and he 
 was left for dead, being pierced with many arrows. At night, Irene, 
 the widow of one of his friends who had been martyred, came with 
 her companions to take his body away to burial. And, lo ! it was 
 found that he was still alive, for none of the arrows had entered a 
 vital part. Then Irene took him home, and carefully tended him 
 until he was well again. When his friends saw him they begged 
 that he would fly from Rome and save his life ; but Sebastian went 
 to the palace and stood where he knew the emperor must surely see 
 him, and he pleaded for certain condemned ones, and plainly told 
 the emperor of his cruelty and wickedness. Then Diocletian, being 
 amazed, exclaimed, "Art thou not Sebastian]" And he said, "I am 
 Sebastian, whom God hath delivered from thy hand, that I might 
 testify to the faith of Jesus Christ and plead for his servants." Then 
 was Diocletian doubly infuriated ; and he commanded that Sebastian 
 
278 LEGENDS AND STORIES 
 
 should be taken to the circus and beaten to death with clubs, and 
 his body thrown into the Cloaca Maxima, and thus hidden from his 
 friends. But in spite of all this, a lady named Lucina, who was a 
 Christian, found means to obtain his remains, and they were laid with 
 reverent care in the Catacombs at the feet of St. Peter and St. Paul. 
 Apollo was the heathen god who* it was believed afllicted men by 
 the plague; and he it was whom men invoked against it, and the 
 arrow was the emblem of pestilence. It would seem that from the 
 association of the arrow with St. Sebastian the belief arose that he 
 was especially powerful to obtain aid against this curse ; for there 
 are, according to tradition, many cities which have been saved from 
 the plague by his intercession. A century after the great plague in 
 the time of Gregory the Great, another fearful pestilence ravaged 
 Rome. In the church of San Pietro-in-Vincoli is an ancient mosaic 
 of St. Sebastian, and on a tal)let the following inscription in Latin : 
 " To St. Sebastian, Martyr, dispeller of the pestilence. In the year 
 of salvation G80, a pernicious and severe pestilence invaded the city 
 of Ptome. It was of three months' duration, — July, August, and Sep- 
 tember. Such was the multitude of the dead, that, on the same 
 bier, parents and children, husbands and wives, with brothers and 
 sisters, were borne out to burial-places, which, everywhere filled 
 with bodies, hardly sufficed. In addition to this, nocturnal miracles 
 alarmed them; for two angels, one good and the other evil, went 
 through the city ; and this last, bearing a rod in his hand, as many 
 times as he struck the doors so many mortals fell in those houses. 
 The disease spread for a length of time, until it was announced to a 
 holy man that there would be an end of the calamity, if, in the 
 church of St. Peter ad Vincula, an altar should be consecrated in 
 the name of Sebastian the Martyr ; which thing being done immedi- 
 ately, the pestilence, as if driven back by hand, was commanded to 
 cease." From this time Sebastian became the universal })atron 
 against pestilence, which honor he has shared in later years with 
 St. Koch. The pictures of St. Sebastian are innumerable and un- 
 mistakable. Ho is young, beautifid, without drapery, bound to 
 a tree, and pierced by arrows. He looks to heaven, whence de- 
 scends an angel with palm and crown. lie is the favorite saint 
 of Koman women, and indeed of the women of all Italy. .Tauuary 
 20, A. D. 288. 
 
ILLUSTRATED IN ART. 279 
 
 St. Secundus, especially venerated at Asti, is one of the saints 
 of the Tliebaii legion. See 8t. ^Maurice. 
 
 Seven Joys, The, and The Seven Sorrows of the Blessed 
 Virgin, are often represented in series of pictures. The subjects 
 of the seven joys are: (1) The Annunciation; (2) The Visitation; 
 (3) The Adoration of the I\Iagi ; (4) The Presentation in the Temple ; 
 (5) Christ found by Mary, disputing with the Doctors; (G) The 
 Assumption ; (7) The Coronation. The seven sorrows represent : 
 (1) The Prophecy of Simeon ; (2) The Flight into Egypt ; (3) Christ 
 lost by his Mother; (4) The Betrayal of Christ ; (5) The Crucifixion 
 (only St. John and the Virgin present) ; (6) The Taking down from 
 the Cross ; (7) The Ascension of Christ, leaving Mary on earth. 
 
 Seven Sleepers of Ephesus, The {Ital. I Sette Dormienti ; 
 Fr. Les Sept Dormants, Les Sept Enfants d'Eph^se ; Ger. Die 
 Sieben Schlafer). This tradition is of great antiquity. Gibbon 
 says it can be traced to within fifty years of the time of the miracle 
 it relates. There is scarcely a written tongue in which it is not 
 found. Syriac, Latin, and Scandinavian relate it, and the writer 
 of the Koran has given it a place. In the time of the persecution 
 of Decius there dwelt in Ephesus seven young men who were Chris- 
 tians. Their names were Maximian, Malchus, Marcian, Dionysius, 
 John, Serapion, and Constantine. Having refused to offer sacrifice 
 to the gods, they were accused before the tribunal. They fled to 
 Mt. Ccelian and hid in a cave. They were pursued and discovered. 
 Then it was ordered that great stones should be rolled against the 
 mouth of the cave, and they should thus be left to die of starvation. 
 They resigned themselves to this dreadful f\\te, and embracing each 
 other went to sleep. Time rolled on until one hundred and niuety- 
 six years had passed. Then, in the reign of Theodosius, a heresy 
 arose denying the resurrection of the dead. The emperor, greatly 
 afflicted at this, retired to his palace, and dressed himself in sackcloth, 
 and sprinkled ashes on his head ; and God for his sake restored 
 these seven sleepers. For a certain man of E[)hesus went to Mt. 
 Ccelian to build him a stable, and he discovered this cavern and 
 rolled the stones away. When the light entered there, the sleepers 
 awoke, and thought they had slept but for a night. Then it was 
 determined that Malchus should venture into Ephesus to obtain 
 food. He went with fear and caution, and was surprised to find the 
 
280 LEGENDS AND STORIES 
 
 gates of the city surmounted by crosses. Theu when he entered 
 within the walls he heard the name of Christ, which he had been 
 accustomed to sigh forth only with his breath, boldly spoken every- 
 where. He believed himself in a dream. He entered a baker's shop, 
 and in payment for his loaf he offered a coin of the time of Decius. 
 He was regarded with great astonishment, and suspected of having 
 robbed some hidden treasure. When accused he knew not what to 
 say, and he was dragged to the bishop with contumely and reproaches. 
 When the bishop had' talked with him, the truth was discovered. 
 Then went out the emperor, the governor, the bishop, and hosts of 
 the people, and the six other sleepers were found in the cave. Then 
 when the emperor was come, one of them said, " Believe in us, 
 Emperor ! for we have been raised before the Day of Judgment, in 
 order that thou mightest trust in the resurrection of the dead ! " 
 Then they all bowed their heads and gave up the ghost. Repre- 
 sentations of this legend are very common among works of art of the 
 thirteenth and fourteenth century, in glass, miniatures, and sculpture. 
 They are usually extended in their cave side by side. Their names 
 are inscribed above their heads, and they have the martyrs palm. 
 June 27. 
 
 Sibyls, The, were prophetesses, who foretold the coming of 
 Christ to the Gentiles as the prophets did to the Jews. They are, 
 in the art of the Latin Church, what the sages of antiquity were to 
 the Greeks, and are, in fact, a kind of witnesses to the truth of Chris- 
 tianity. It may be shown that the Church made use of the witness 
 of the sibyls by an extract from the hymn " Dies Ine," said to 
 have been written by Pope Innocent III. It is translated thus in 
 the English version of the Missal : — 
 
 " The dreadful day, the da}' of ire, 
 Shall kindle the avenging fire 
 Around tlie expiring world ; 
 And Earth, as Sibyl said of old, 
 And as the prophet king foretold, 
 Shall be in ruin hurU'd." 
 
 Their origin was obscure ; they were regarded as holy virgins, who 
 lived in caves and grottos. They were believed to have the power 
 to read the future, and were interrogated by their votaries upon im- 
 portant matters, and their answers were considered authoritative. 
 
ILLUSTRATED IN ART. 281 
 
 Varro, who wrote about one hundred years b. c, gives their number 
 as ten, and their names as taken from the locahties of their habita- 
 tions : The Sibylla Persica from Persia; the Sibylla Libyca from 
 Libya; the Sibylla Delphica from Delphi; the Sibylla Erythrsea 
 from Erythrsea; the Sibylla Cumana from Cuma) ; the Sibylla Saniia 
 from Samos ; the Sibylla Cimmeria from the Black Sea ; the Sibylla 
 Tiburtina from Tivoli ; the Sibylla Hellespontina from the Hellespont ; 
 the Sibylla Phrygia from Phrygia. Two others called the Agrippa, 
 or the Hebraica, and the Europa were added in later times, as well 
 as others seldom referred to. Sometimes the Queen of Sheba is 
 represented as one of these wonderful beings. There have been 
 serious disagreements in the opinions of the Fathers of the Church 
 regarding the sibyls and the worth of their prophecies. Some 
 of the early Fathers considered them agents of Beelzebub, while 
 others, including St. Jerome and St. Augustine, believed them to be 
 inspired of God. The two most interesting traditions of the sibyls 
 in this connection are those of the Cumrean and Tiburtine Sibyls, 
 who appeared to King Tarquin and -the Emperor Augustus. The 
 first, the Cumsean, presented herself to Tarquin with nine books 
 which she desired to sell him. They contained Sibylline Oracles. 
 Tarquin refused her request. She went away and buraed three of 
 them and returned with six. Again he refused ; again she burned 
 three, and again returned with the three remaining. Then Tarquin 
 sought the advice of the soothsayers, and they assured him that the 
 destinies of the world depended upon the preservation of these oracles. 
 So they were bought, and for centuries after were consulted on all 
 great emergencies of the Roman nation. They were preserved in the 
 Capitol under the care of priests, but during the wars of Marius and 
 Sylla they perislied. Then messengers were sent far and wide all 
 through the empire to collect the scattered Sibylline leaves, and as 
 many as were found were again carefully preserved. The idea of the 
 ancient Romans, as recorded by Tacitus and Suetonins, that those 
 who should rule the world should come out from Juda}a, is believed 
 to have been derived from these Sibylline leaves. Again, when the 
 Roman Senate decreed divine honors to Augustus, he consulted the 
 Tiburtine Sibyl whether he ought to receive them. She replied that 
 it was more becoming for him whose power was declining to go away 
 from her silently, for a Hebrew child would be born who would 
 
282 LEGENDS AND STORIES 
 
 reign over the gods themselves; or that a king would come from 
 heaven whose kingdom would never end. Another version relates 
 that the heavens were opened, and a vision of the Virgin with the 
 Infant Saviour in her arms, standing on an altar, was shown him, and 
 a voice was heard saying, ** H?ec ara filii Dei" (This is the altar of 
 the Son of God). The emperor adored the vision, and reported it to 
 the Senate. And in remembrance of it he erected upon the Capitol 
 an altar inscribed " Ara primogeniti Dei." On this spot stands the 
 church of Santa Maria in Capitolio, or the "Ara cseli." A passage of 
 Virgil, who wrote forty years B. c, is also quoted as proving that the 
 advent of Christ was foretold in Sibylline prophecy. It is thus 
 translated : " The last age of the Cumseau song now approaches ; the 
 great series of ages begins again ; now returns the Virgin (Astraea), 
 now return the Saturnian kingdoms, now a new progeny is sent from 
 high heaven. Be but propitious, chaste Lucina, to the boy at his 
 birth, through whom the iron age will first cease, and the golden age 
 dawn on the whole world." The Sibyls do not aj)pear in the earliest 
 art. Tliey were not represented in the Catacombs. In the four- 
 teenth century the vision of Augustus was employed as a symbol 
 of the appearing of the star to the Magi, or the manifestation of 
 Christ to the Gentiles. They were emjjloyed in the cyclical decora- 
 tions of churches with the prophets. Often they were about the 
 principal entrance, or, if inside, near the door ; their position being 
 typical of their having been "forerunners of the Lord." Their 
 number varies. In the Eastern Church there is but one " la sage 
 Sihylle.'' They should be recognized by their scrolls ; but the in- 
 scriptions have been so varied that they are not always guides. The 
 sibyls of Michael Angelo, on the ceiling of the Sistine Cliapel, are too 
 well known to need any description ; and it has been said that these 
 representations are "the highest honor that art has rendered to the 
 sibyls." Their various attributes, dress, and age, as nearly as it is 
 possible to give them, are as follows: — 
 
 The Sihi/lla Ptrsica was supposed to be a daughter-in-law of 
 Moses. She predicted the coming of the Messiah. She is old ; and 
 her attributes are a serpent beneath her feet, and a lantern in her 
 hand. 
 
 The Sibylla Lihyca prophesied the manifestation of Christ to the 
 Gentiles. She is twenty-four years old, and bears a lighted torch. 
 
ILLUSTRATED IN ART. 283 
 
 The S'hijHa Eryt'unjea is the prophetess of Divine vengeaiico. 
 She predicted the Trojan War; in this character slie iiolds a naked 
 sword. But it is ako said that she foretold the Annunciation, and 
 in this representation she has a white rt)se. !She is old. 
 
 The Sibylla Delphica. Her attributes are a horn, or the crown of 
 thorns. 
 
 IVie Sibylla Samia. Attributes, a reed, or a cradle. She lived, it 
 is supposed, in the time of Isaiah. 
 
 The Sibylla Cimmeria prophesied the Crucifixion. She is eighteen, 
 years old, and has a cross or a crucifix. 
 
 The Sibylla Cumana is fifteen years old ; and her attribute is a 
 manger, she having foreseen the Nativity in a stable. 
 
 The Sibylla Hellesjjontiaa, prophesied the Incarnation and also the 
 Crucifixion. Her attributes are the crucifix and a budding rod. 
 
 The Sibylla Phrygia prophesied the Resurrection. Attributes, a 
 banner and a cross. 
 
 The Sibylla Tiburtina symbolizes the mocking and the flagellation 
 of Christ. She is dressed in skins, and bears a rod. 
 
 The Sibylla Acjrippa. Attribute, 9, scourge ; fifteen years old. 
 
 The Sibylla Europa prophesied the Massacre of the Innocents. 
 Attribute, a sword ; fifteen years old. Sometimes all the sibyls have 
 books in which they read ; or they bear torches or lanterns ; and 
 some have a sun on the iiead. 
 
 St Sigismond of Burgundy {Ital. San Gismondo) was the 
 son of Gondul)ald and the cousin of St. Clotilda, wife of Clovis, Kin<r 
 of France. Gondubald was an Arian, and had murdered the parents 
 of Clotilda. Sigismond was a devout Catliolic ; but he fell into 
 grievous sin by putting to death his eldest son on the accusation 
 of his second wife, who hated and falsely accused tlie son of her 
 predecessor. Sigismond later was seized with remorse, and sorely 
 repented liis crime. He prayed that his deserved punislmient might 
 be inflicted in this world rather than in the next, and his prayer was 
 granted ; for Chlodomir, the barbarous king of the Franks, invaded 
 his kingdom, took him prisoner, and finally drowned him in a well at 
 Columelle, four leagues from Orleans. His body was at length fotmd, 
 and removed to the convent of St. Maurice. In a chapel dedicated 
 to St. Sigismond, in Cremona, Francesco Sforza was married to 
 Bianca Visconti ; and in witness of his love and gratitude he adorned 
 
284 LEGENDS AND STORIES 
 
 tills chapel with great beauty. St. Sigismond is rei)resented in the 
 splendid altar-piece, by Giuliu Campi. He is patron saint of Cremona. 
 May 1, A. D. 52.3. 
 
 Simeon, The Prophet. See the Madonna. The Presentation 
 in the Temple. 
 
 St. Simon Zelotes, or The Zealot ; St. Jude, Thaddeus, 
 or Lebbeus {Ital. San Simoiie, San Taddeo ; Fr. St. Simon le Zi h-, 
 St. Tiiaddee ; Ger. Judas, Thaddaus). St. Simon is snrnamed the 
 Canansean, or Canaanite, and Zelotes, or the Zealot, to distinguish 
 him from St. Peter, and from St. Simeon, the brother of St. James 
 the Less. The name '* Cananaean *' has, in Syro-Chaldaic, the same 
 meaning which the word ''Zelotes" bears in Greek. St. Luke trans- 
 lated it ; but the other Evangelists retained the original name, for 
 Canath, in Syro-Chaldaic, or modern Hebrew, signifies "zeal." St. 
 Jude is distinguished from the Iscariot by the surname of Thaddeus, 
 and also by that of Lebbeus. He was brother to St. James the Less, 
 also to St. Simeon of Jerusalem, and a certain Joses; all of whom 
 were kinsmen of Christ, their mother being the sister of the Blessed 
 Virgin. St. Jude wrote a Catholic, or general, epistle to all the 
 churches of the East. We have no authentic record of the laboi-s 
 of these Apostles, nor of the manner of their martyrdom. It is 
 thought that St. Simon was sawn asunder, and St. Jude killed 
 with a halberd. They therefore bear the saw and halberd as their 
 attril»utes. They are sometimes represented as young, and again as 
 old, according to the tradition which the artist follows. In Greek 
 art, Jude and Thaddeus are different persons, Jude being young and 
 Thaddeus old. They have rarely been represented as members of the 
 Sacra Famiglin, and when so introduced have their names in the 
 glories altout their heads. Both saints are honored on October 28. 
 
 St. Siro, or Syrus, whose statue is in the cathedral of Pavia, 
 was first bishop of that city, and governed the church fifty-six years. 
 His f'ffigv appears on the coins of Pavia. 
 
 St. Stanislas Kotzka, a young Polish nobleman, was among 
 the earliest ])upils of the Jesuits. He was distinguished for his 
 piety as a child. His mother educated him until he was fourteen, 
 when he went to Vienna. He entered the Society of Jesus through 
 the influence of Francis Borgia. He died at Kome when but seven- 
 teen. Once he fell sick at Vienna, and being apparently near death, 
 
ILLUSTRATED IN ART. 285 
 
 desired the Viaticum. The landlord, a Lutheran, would not suffer it 
 to be brought publicly to tlie house, whereupon the saint seemed 
 in a vision to receive communion at the hands of an angel. He is 
 represented in art on a couch with an angel at his side. lie is one 
 of the patron saints of Poland, and as such his attribute is the lily. 
 November 13, a. d. 1589. 
 
 St. Stephen, Protomartyr {Lat. S. Stephanus ; Ital. San Ste- 
 fano; Fr, St. Etienne ; Ger. Der Heilige Stefan). Little has been 
 added to the Scripture account of this holy deacon by tradition or 
 the fancy of his votaries. His name is significant of faith, devotion, 
 zeal, and enduring love ; it commands the veneration of the world, 
 standing as it does at the head of the great and ''noble army of 
 martyrs." He was chosen deacon during the first ministry of Peter, 
 and did great wonders and miracles. He was falsely accused of 
 speaking blasphemously of the Temple and the Jewish law. For 
 this he was condemned to death, and stoned by the people outside 
 of the gate at Jerusalem, now called by his name. The legend con- 
 cerning his relics relates that it was not known for four hundred years 
 what had become of his body. Then a certain priest of Carsagamala in 
 Palestine, named Lucian, had a vision in which Gamaliel, the same 
 who had instructed Paul in all the learning of the Jews, appeared to 
 him, and revealed the burying-place of Stephen. Gamaliel himself 
 had taken up the body and had placed it in his own sepulchre, where 
 he had also interred Nicodemus and other holy men and saints. This 
 dream or vision was repeated a second and third time. Then Lucian, 
 with the sanction of the bishop, dug in a garden that had been 
 pointed out, and found the relics of St. Stephen, and their wonderful 
 sanctity was proved by many miracles. They were first placed in the 
 church of Sion at Jerusalem ; then carried by Theodosius to Con- 
 stantinople ; and lastly by Pope Pelagius to Rome, where they were 
 deposited in the same tomb with those of St. Laurence. The legend 
 adds that when the sarcophagus was opened to receive these sacred 
 remains, St. Laurence moved to the left, thus giviusj the honorable 
 right hand to St. Stephen. On this account St. Laurence is called 
 by the populace of Ptome "II cortese Spagnuolo " ("the courteous 
 Spaniard"). St. Stephen is represented as young and beardless, 
 in the dress of a deacon. The dalmatica is square and straight at 
 the bottom, with large sleeves and heavy gold tassels hanging from 
 
286 LEGENDS AND STORIES 
 
 the shoulders ; it is crimson and richly embroidered. He has the 
 palm almost always, and the stones are his special attribute, and 
 when given to him it is impossible to mistake him ; but when they 
 are left out, he is like St. Vincent. December 26. 
 
 St. Stephen of Hungary was the son of Duke Geysa. His 
 father and mother were baptized late in life by St. Adelbert, the North- 
 umbrian missionary. They gave their son the name of the Proto- 
 martyr. Stephen was thus the first Christian king of Hungary. He 
 found his country in ignorance and heathenism ; he not only Chris- 
 tianized it, but he subdued other pagan nations about him and 
 brought them also into the Church. He sent to Rome requesting 
 the pope to grant him the title of king and to give him his benedic- 
 tion. The pope sent him a crown, and a cross to be borne before his 
 army. !Maria Teresa was crowned with this diadem, which was pre- 
 served at Presburg. St. Stephen married the sister of St. Henry 
 called Gisela. No child survived him, and his son St. Emeric is 
 associated with him in the veneration of the Hungarians. He is rep- 
 resented in armor with his crown. As apostle of Hungary he bears the 
 standard with the cross and the sword. September 2, a. d. 1038. 
 
 Sudarium. See St. Veronica. 
 
 St. Susanna was the daughter of Gabinius, brother of Pope 
 Caius, and nearly related to the Emperor Diocletian. She was re- 
 markable for her beauty, but more so for her learning. Diocletian 
 desired her as a wife for his adopted son Maximns. She had made 
 a vow of chastity, and refused even this tempting offer. Then 
 Diocletian desired his empress, Serena, to try her influence with the 
 maiden. Put Serena was herself a Christian, and sympathized with 
 Susanna in her determination. At length Diocletian became exas- 
 perated at her firmness, and sent an executioner who killed her in 
 her own house. Her attributes are the sword and palm. August 11, 
 A. D. 200. 
 
 Susanna. The illustrations of the history^ of Susanna are often 
 seen among works of art ; indeed, ** Susanna at the Path " is seen 
 at least once in almost every picture gallery of any size. She was 
 of Pabylon, the daughter of Chelcias, and of exceeding beauty. She 
 
 1 The Catliolic f'lmrcli incliules tlie Book of Daniel, in which this history is 
 given, among the inspired writings. 
 
ILLUSTRATED IN ART. 287 
 
 was married to Joacim, a very rich man, and greatly respected ; and 
 unto his liouse all the Jews resorted. There was a fair garden 
 adjoining this house, and there Susanna was often seen walking with 
 her maids. Now there were two judges, elders of tlie people, and 
 both wicked men, who came each day to Joacim's house ; and they 
 both desired to possess tSusanna, for her beauty had intlamed their 
 hearts. So it happened that one day, when all the people departed 
 at noon, they departed also, but they both returned and went into 
 the garden to watch for Susanna ; and when they met there, being 
 surprised, they each questioned the other of what he sought. Then 
 they acknowledged their wicked purposes, and agreed together that 
 they would hide, and wait for the coming of the woman. Then came 
 Susanna with two maids, and it was warm, and she thinking the 
 garden empty save of herself, sent her maids to bring oil and wash- 
 ing balls, that she might bathe there. So they left her to bring these 
 things, and they shut the door of the garden, as she had also told 
 them. Then the two judges laid hold of her, and they told her their 
 wicked designs upon her, and they said, " If you consent not unto us, 
 we will accuse you, and say that we saw a young man with you here, 
 and the doors were shut, and the maids sent away." Then Susanna 
 sighed, and said, ''I am straitened on every side: for if I do this 
 thing, it is death unto me ; and if I do it not, I cannot escape j'our 
 hands. It is better for me to fall into your hands and not do it, than 
 to sin in the sight of the Lord.'' Then she cried out, and the elders 
 cried out against her, and they opened the door, and the servants of 
 the house rushed in ; then the elders declared against her, and all 
 were sorrowful, "for there was never such a report made of Susanna." 
 Now the next day, when all the people were assembled, these elders 
 came ; and they called for Susanna, and Joacim was there, and his 
 wife came with her children, and her parents and friends. Then the 
 elders made accusation against her that they had seen her with the 
 young man, and that he had escaped, but her they had retained. 
 And they compelled her to raise her veil, and expose her beauty to 
 the people. Now the assembly believed the accusation, and she was 
 condemned to death, and all her friends were weeping and filled with 
 grief; but she raised her eyes to heaven, and cried, "0 everlasting 
 God ! that knowest the secrets, and knowest all things before they 
 be ; thou knowest that they have borne false witness against me, and 
 
288 LEGENDS AND STORIES 
 
 behold, I must die, whereas I never did such things as these men 
 have maliciously invented against me." Then the Lord heard her 
 cry, and there arose a young man called Daniel, and cried out, " I 
 am clear from the blood of this woman." Then the people asked -the 
 meaning of his words, and he declared that it was not just to con- 
 demn a daughter of Israel without examination, and he begged them 
 to return again to the place of judgment. So they returned ; and 
 Daniel desired that the elders might be separated that he might ques- 
 tion first one, and then the other. And it was so ; and taking them 
 separately, Daniel asked them of the place where they had seen that 
 of which tliey accused Susanna. And they contradicted each other ; 
 for one said it was beneath a mastic tree, and the other said the tree 
 was an holm. Then Daniel said that having thus lied, they could 
 not be trusted, and the whole accusation was false, and he desired 
 that they might be punished for their false witness according to the 
 law of Moses. So they were put to death, even as they had intended 
 to kill Susanna. Then the family of the woman and Joacim, her 
 husband, rejoiced greatly because there was no dishonesty found in 
 her, and Daniel from that day forth had great reputation in the sight 
 of the peopjlc. 
 
 St. Swidbert, who was a Benedictine monk, left England to lead 
 the life of a missionary in Friesland and the Duchy of Berg. He 
 built a large monastery in Kaiserwerdt (about six miles below Dus- 
 seldorf) on the Rhine. He is represented as a bishop holding a 
 star, which probably signifies the rising light of the Gospel which he 
 preached to the pagans. March 1, a. d. 713. 
 
 St. Swithen was associated with St. Neot in educating Alfred 
 the Great. He was Bishop of Winchester. It is told of him that 
 when superintending the building of a bridge near Winchester, a 
 poor woman complained to him that a workman had broken the eggs 
 in her basket, whereupon St. Swithen made the eggs whole. He 
 went to lioine with Alfred. He desired that his body should be 
 buried with the poor people, outside the church, " under the feet of 
 tlie passengers, and exposed to the droppings of the eaves from 
 above." When the clergy attempted to remove his body to a more 
 honorable tomb inside the church, there came on a storm of ruin, 
 which prevented their doing so ; and this continued forty days until 
 the project was abandoned. It would seem that there could have been 
 
ILLUSTRATED IN ART. 289 
 
 no necessity for suffering from want of rain in Winchester in those 
 times. St. Swithen is represented as a bishop. July 2, a. d. 862. 
 
 St. Sylvester, Pope {Ital. San Silvestro ; Fr. St. Silvestre). 
 He is represented in pontifical robes, with the plain mitre, or the 
 triple tiara, with the book and crosier as bishop. His proper attribute 
 is the bull, which crouches at his feet; his dress distinguishes him 
 from St. Luke, who has the ox. Sometimes he holds the portraits 
 of St. Peter and St. Paul. December 31, a. d. 335. 
 
 For legends, see Constantino, Emperor. 
 
 St. Teresa {Ital. Santa Teresa, Fondatrice dei Scalzi ; Fr. Ste. 
 Therese de Jesus des Carmes-Dechausses ; Sp. La Xuestra Serafica 
 Madra Santa Teresa de Jesus). The father of this saint was Don 
 Alphonso Sanchez de Cepeda, and her mother was named Beatrix. 
 She herself is called Teresa d'Avila, on account of the place of her 
 birth, which was Avila, in Castile. She was born March 28, 1515, 
 and was one of twelve brothers and sisters. Her father was ex- 
 exceedingly pious, and her mother extremely romantic. Under these 
 two influences the character of the saint was formed. Among her 
 brothers was one of ardent temperament, sympathetic with her own, 
 whom she dearly loved. They especiall}'- delighted in reading the 
 lives of the saints and martyrs, and they/ conceived a passionate 
 desire to obtain the crown of martyrdom themselves. When but 
 eight or nine years of age, they sought to go into the country of the 
 Moors, hoping to be taken and sacrificed by the infidels. They were dis- 
 appointed in this project, and then resolved to become hermits, but were 
 prevented from thus pleasing themselves. But they bestowed all their 
 pocket-money in alms ; and whenever they played with other chil- 
 dren, they always took the characters of monks and nuns, — walked 
 in processions and sang hymns. When Teresa was twelve years old, 
 her mother died. During her girlhood she seems to have forgotten 
 her religious impressions, and to have given herself up to dress and 
 pleasure, pride of position, and self-love. She ardently longed to be 
 loved, and admired. Her father saw the dangers which surromided 
 her, and placed her in a convent, commanding that she should be 
 strictly secluded from the world. Again her i-eligious nature was 
 aroused, and she felt that a convent was her only haven of peace 
 and safety. A marriage which was disagreeable had been pro- 
 posed to her. The conflict between her diflering tastes and incliua 
 
 19 
 
290 LEGENDS AND STORIES 
 
 tions was so serious that she fell ill. Ajj^ain, on her recovery, the 
 struggle was renewed, and a second time she was prostrated by sick- 
 ness. All this shows the extreme sensitiveness and ardor of her na- 
 ture. At length the writings of St. Jerome decided her to lead a 
 religious life. Her fjitlier consented ; but again her mental sufferings 
 on parting from her family nearly cost her her life. She entered 
 the convent of Carmelites at Avila at the age of twenty. Here her 
 mind became more settled, though not at rest, and her health was 
 long enfeebled. She herself writes that for twenty years she did 
 not find the repose for which she had hoped. But she adds, "At 
 length God took pity on me. I read the ' Confessions of St. Au- 
 gustine.' I saw how he had been tempted, how he had been tried, 
 and how he had at length conqnered." From this time there was 
 a change in her life and feeling. About the year 1561 Tei-esa set 
 her mind upon reforming the Order of Mount Carmel. From the 
 people of Avila she obtained money, and there she founded her con- 
 vent. She dedicated it to St. Joseph, whom she had chosen for her 
 patron saint. "When she entered her convent she had but eight 
 nuns with her ; before her death there were thirty convents estab- 
 lished according to her rule. She met with great difficulties, but 
 she overcame them ; and during the later years of her life she 
 travelled fiom convent to convent, promulgating the reformed rules 
 of her order, and settling all points of difficulty. Her labors were 
 not for nunneries alone ; she also effected changes in monasteries, and 
 indeed founded fifteen convents for men. It was she who made the 
 Carmelites go barefoot or sandalled. Hence arises the term " Bare- 
 foot Carmelites." In Italy they are called *'Scalzi" ("the Unshod") 
 and also " Padri Teresiani." St. Teresa wrote many essays and ex- 
 hortations for her nuns ; some mystical and poetical writings, and 
 a history of her life, at the command of her spiritual directors. 
 She never recovered tlie perfect use of her limbs after the repeated 
 sicknesses of her youth, and with years her infirmities increased. 
 She was attacked witii her last illness at the palace of the Duehess 
 of Alva. She desired to be removed to her own convent of San Jos^. 
 In her last moments she repeated the text from the Miserere, *'A 
 broken and contrite heart, Lord, thou wilt not despise." Her shrine 
 at Avila in the church of her convent is a very holy place, and many 
 pilgrims visit it. The nuns of the convent always sit on the steps 
 
ILLUSTRATED IN ART. 291 
 
 and not on the seats of the choir, because there is a tradition that 
 the angels occupied these seats whenever St. Teresa attended mass. 
 She is represented kneehng ; and a flame-tipped arrow pierces her 
 breast, — a symbol of the fervor of Divine love which possessed her 
 soul. Sometimes she is gazing upwards towards the holy dove, a 
 symbol of inspiration, — a divine gift never claimed by St. Teresa. 
 Philip III. chose her for the second patron saint of Spain, ranking 
 her next to Santiago. The Cortes confirmed his choice. October 15, 
 A.D. 1582. 
 
 St. Thecla {Ital. Santa Tecla; Fr. Ste. Thkle; Ger. Die Hcilige 
 Thekla). Although more especially honored by the Greeks, Thecla lias 
 also been accepted and reverenced in the Latin Church. St. John pro- 
 nounced the book called the "Acts of Paul and Thecla" to be spurious ; 
 but in the earliest days of the Church it was thought the highest praise 
 of any woman to compare her to St. Thecla. The legend relates 
 that when St. Paul preached in the house of Onesiphorus at Iconiura, 
 Thecla could hear his sermons in her own house, by sitting at the 
 window, and she became so entranced by what she heard that she 
 would not turn her head or leave the window for any purpose. Now 
 she was betrothed to Thamyris, who loved her with great devotion. 
 Her mother, Theoclea, sent for the youth, and told him how intent the 
 maiden was upon the words of Paul ; that she would neither eat nor 
 drink, and seemed to care for nothing but what she heard from the 
 Apostle. Then Thamyris also entreated her with words of love, but 
 she would not heed him. Then he complained to the governor, and 
 the governor imprisoned Paul, until he should have time to hear him 
 in his own defence. But Thecla went to the prison, and bribed the 
 turnkey with her earrings, and the jailer with a silver looking-glass, 
 and so gained admission to Paul. She sat at his feet and listened 
 to his instructions, and kissed his chains in her delight. When the 
 governor heard all this, he commanded that Paul should be scourged 
 and driven out of the city, and that Thecla should be burned. So 
 the young people of the city gathered wood for the burning of Thecla, 
 and she was brought naked to the stake, where her beauty moved 
 the hearts of all, and even the governor wept at the thought of the 
 death she was to suffer. But when the fire was kindled, although 
 it was very large, the flames did not touch her, and she remained in 
 the midst of it uninjured. At length the fire was extinguished, and 
 
292 LEGENDS AND STORIES 
 
 she made her escape. Then Paul took her to Antioch, where she 
 was au:ain accused before the governor, who condemned her to be 
 thrown to the beasts of tlie amphitheatre. When this sentence was 
 known, it created great indignation, and the people cried out, saying, 
 " The judgments declared in this city are unjust." But Thecla sub- 
 mitted without reproaches, only asking of the governor that her 
 chastity might be respected until the time of her martyrdom. Now, 
 when the time arrived, the amphitheatre was crowded with spectators. 
 Thecla was deprived of her garments, and a girdle fastened about 
 her waist, and the beasts were let in upon her. Murmurs of rage 
 and disapprobation arose from the populace. The women cried out, 
 " unrighteous judgment ! cruel sight ! The whole city ought to 
 suffer for such crimes ! " and a woman named Trissina wept aloud. 
 But a fiei'ce lioness bounded towards Thecla, and when she reached 
 her lay down at her feet ; all the bears and the lions also stretched 
 themselves out as if asleep. Then the governor called Thecla and 
 asked, *' Who art thou, woman, that not one of the beasts will touch 
 thee?" And Thecla replied, *'I am a servant of the living God, 
 and a believer in Jesus Christ his Son." And tlie governor ordered 
 that her garments should be brought, and saying to her, " Put on 
 thy apparel," he released her. Then Trissina took Thecla to her 
 own home. But Thecla desired much to see Paul, and determined 
 to go in search of him. Trissina gave her much money and clothing 
 for the poor, in order that Paul might be aided in his work. Thecla 
 found him at Myra in Lycia, where he preached and labored for the 
 conversion of the people. Tliecla returned to Iconium, and after 
 years spent in the service of Christ, she was led by the Spirit to 
 retire to a mountain near Seleucia, where she lived in solitude and 
 was beset witli great temptations. AVhile she lived in this mountain, 
 she wrought many miraculous cures ; so that when the sick were 
 brought to her cave the}' w^ere healed, and the physicians of Seleucia 
 were of no account. Then they consulted and said, ** This woman 
 must be a priestess of Diana. It is by her chastity she does tliese 
 cures. If we could destroy that, her power would be overthrown." 
 So they sent evil men to do her violence. And Thecla ran from 
 them, praying for aid from Heaven ; and lo ! a great rock opened be- 
 fore her, leaving a space large enough for her to enter; and when she 
 went in, it closed and she was seen no more, but her veil, which one 
 
ILLUSTRATED IN ART. 293 
 
 of the men had seized, remained in his hand. The legend adds : 
 " Thus suffered the blessed virgin and martyr Thecla, who came from 
 Iconium at eighteen years of age, and afterwards, partly in journeys 
 and travels, and partly in a monastic life in the cave, lived seventy- 
 two years,, so that she was ninety years of age when the Lord trans- 
 lated her." Thecla is honored as the first female martyr in the Greek 
 Church. St. Martin of Tours greatly venerated her, and greatly 
 promoted devotion to her in the Latin Church. She is represented 
 in brown or gray drapery, and bears the palm. Wild beasts are about 
 her. Patroness of Tarragona. September 23. First century. 
 
 St. Theodore {Lat. S. Theodorus ; Ital San Teodoro ; Ger. Der 
 Heilige Theodor). This is a warrior saint. He held a high rank 
 in the army of Licinius. He was converted to Christianity, and set 
 on fire the temple of Cybele. Some legends state that he was burned 
 alive ; others, that he was beheaded. He is represented in armor, 
 with a dragon beneath his feet. He was patron saint of Venice 
 before St. Mark. There is another St. Theodore sometimes repre- 
 sented in Greek art, called St. Theodore of Heraclea. He is painted 
 as an armed knight on horseback. The Venetian saint is represented 
 in the more ancient pictures as young and beautiful, and often in 
 company with St. George. January 11, a. d. 300. 
 
 St. Theonestus was one of the saints of the Theban Legion. 
 See St. Maurice. 
 
 St. Theophilus (C'r, "Ay. 0eo<^iXo? ; Lat S. Theophilus; Ital. 
 and Sp. San Teofilo ; Ger. Der Heilige Theophilus, Gottlieb ; Fr. St. 
 Theophile: signification, "a lover of God"). See St. Dorothea. 
 
 St. Thomas {Ital. San Tommaso ; Sp. San Tom6) was a Gali- 
 lean fisherman ; he is called Didymus, the twin, and is the seventh 
 in the ranks of the Apostles. From the Scripture his character ap- 
 pears to be affectionate and self sacrificing : ''Let us go also, that we 
 may die with him." But so great was his incredulity that he has 
 always been remembered for that rather than for his other charac- 
 teristics. According to tradition he travelled very far into the East; 
 founded a church in India, and met the three jNIagi, whom he bap- 
 tized. The legend, called that of " La Madonna della Cintola," re- 
 lates that when the Virgin ascended to heaven, Thomas was not 
 present with the other Apostles. Three days later, when he re- 
 turned, he could not believe their account, and desired her tomb to 
 
294 LEGENDS AND STORIES 
 
 be opened. It was empty ; then the Virgin, that he might be satis- 
 fied, dropped her girdle to him from the heavens. (See also the 
 Madonna; the Assumption.) According to another legend, when 
 Thomas was at Caesarea, he had a vision in which Christ appeared 
 and told him that Gondoforus, the king of the Indies, had sent his 
 provost to find an architect to build him a palace more gorgeous 
 tiian that of the Koman Emperor. And Jesus desired St. Thomas to 
 go and undertake this labor. Then Thomas went, and Gondoforus 
 gave him much treasure, and commanded the building of the mag- 
 nificent palace, and went to a distant country and remained two 
 years. Thomas budt no palace, but gave all the riches with which 
 he had been intrusted to the poor and sick. AVhen the king re- 
 turned he was very wroth, and ordered that St. Thomas should be 
 cast into prison, and reserved for a terrible death. Now at this time 
 the brother of the king died, and four days after his death he sat 
 upright, and spoke to the king, saying, *' The man whom thou wouldst 
 torture is a servant of God : behold, I have been in Paradise, and 
 the angels showed to me a wondrous palace of gold and silver and 
 precious stones ; and they said, ' This is the palace that Thomas 
 the architect hath built for thy brother. King Gondoforus.' The 
 king ran to the prison to liberate Thomas. Then the Apostle said, 
 "Knowest thou not that those who would possess heavenly things 
 have little care for the things of this earth 1 There are in heaven 
 rich palaces without number, which were prepared from the begin- 
 ning of the world for those who purchase the possession through 
 faith and charity. Thy riches, king, may prepare the way for 
 thee to such a palace, but they cannot follow thee thither." Ac- 
 cording to tradition the Portuguese found at Meliapore an inscription, 
 saying that Thomas was pierced with a lance at the foot of a cross 
 which he had erected in that city, and that his body had been re- 
 moved to Goa in 1523. When represented as an Apostle, his 
 attril)utc is the builder's rule or square. As a martyr, he bears 
 the lance. The two principal scenes in which he is represented, 
 "The Incredulity of Thomas" and the "Madonna della Cintola," are 
 easily recognized. Patron of Portugal and Parma. December 21. 
 
 St. Thomas k Becket, St. Thomas of Canterbury (Lat. S. 
 Thomas Kpisc. (Jaiituaiionsis et Martyr; ltd/. i>iu\ Toinniaso Can- 
 tuuriense ; /V. St. Thomas de Cantorbcri). Mrs. Jameson, in her 
 
ILLUSTRATED IN ART. 295 
 
 "Legends of the Monastic Orders," gives a summary of the principal 
 events in the Hfe of this saint, which is at once so concise and so 
 comprehensive that I cannot do better than to quote it : " Tlie 
 whole of liis varied hfe is rich in materials for the historical painter, 
 oftering all that could possibly be desired, iu pomp, in circumstance, 
 in scenery, in costume, and in character. What a scries it would make 
 of beautiful subjects, beginning with the legend of liis motlier, the 
 daughter of the Emir of Palestine, who, when his father, Gill)ert a 
 Becket, was taken prisoner in the Crusade, fell in love witli him, 
 delivered him from captivity, and afterwards followed him to Eng- 
 land, knowing no words of any Western tongue, except * Gilbert ' and 
 'London,' with the aid of which she found him in Cheapside ; then 
 her baptism ; her marriage ; the birth of the future saint ; his intro- 
 duction to the king; his mission to Rome; his splendid embassy to 
 Paris; his single-handed combat with Engleran de Trie, tlie French 
 knight ; the King of England and the King of France at his bed- 
 side, when he was sick' at Rouen ; his consecration as archbishop ; 
 his assumption of the Benedictine habit ; his midnight penances, 
 when he walked alone in the cloisters bewailing his past sins ; his 
 washing the feet of the pilgrims and beggars ; his angry conference 
 with the king ; their reconciliation at Friatville ; his progress tlirough 
 the city of London, when the grateful and enthusiastic po(jple flung 
 themselves in his path, and kissed the hem of his garment ; his 
 interview with the assassins; his murder on the steps of the altar; 
 and finally, the proud king kneeling at midnight on the same spot, 
 submitting to be scourged in penance for his crime." His mar- 
 tyrdom made him a saint ; it gives him also a place in art. When 
 he was made archbishop he ceased to be chancellor, and became 
 a different man, especially in his relations to Henry IL He main- 
 tained his rank as spiritual father of the king and people with 
 great determination. Henry was at last desperate at the continued 
 opposition of the courageous priest, and in a moment of more than 
 usual temper exclaimed, " Of the cowards that eat my bread, is tlicre 
 none that will rid me of this upstart priest ? " This was enough, — as 
 powerful as a death-w\arrant, — and four Xormans, attendant upon the 
 king, bound themselves b}^ oath to murder the archbishop. They 
 went to Canterbury ; and from the time of their appearance before 
 him, he divined their awful errand. At first they were not armed ; 
 
296 LEGENDS AND STORIES 
 
 he spoke to them with great spirit, and declared that he feared not 
 their swords, and wouki die sooner than retract what he had said 
 or done. This enraged them, and they rnshed ont to summon 
 their followers. Then was heard the singing of the Vespers, and 
 his friends urged Becket to go into the cliurch as a place of safety. 
 He ordered the cross of Canterbury to be borne before him, and 
 passed through the cloister into the church. His friends barred the 
 gates behind him, but he commanded them to be reopened, saying 
 that God's house should never be fortified as a place of defence. As 
 he ascended the steps of the choir, the four knights witli twelve at- 
 tendants, all armed, burst into the church. "Where is the traitor?" 
 demanded one of the number. All was silent. " Where is the arch- 
 bishop 1 " asked Keginald Fitzurse. Then Becket replied, " Here I am ; 
 the archbishop, but no traitor ! Reginald, I have granted thee many 
 favors ; what is thy object now 1 If thou seekest my life, let that suf- 
 fice ; and I command thee, in the name of God, not to touch one of 
 my people." He was then told that he must absolve the Archbishop 
 of York and the Bishop of Salisbury, whom he had excommunicated. 
 " Till they make satisfaction, I will not absolve them," he firmly 
 answered. "Then die!" said Tracy. The first blow aimed at his 
 head was broken in its force by his cross-bearer, so that he was but 
 slightly wounded. Feeling the blood on his face, he bowed his head, 
 and said, " In the name of Christ, and for the defence of his Church, 
 I am ready to die." The assassins then wished to remove hitn from 
 the church, in order to lessen the horrible sacrilege they were com- 
 mitting ; but Becket said, " I will not stir ; do here what yon please, 
 or are commanded." He added, " I humbly commend my spirit to 
 God, who gave it ; " and instantly he was struck down, and was soon 
 dead ; but so many blows were lavished on him that his brains 
 strewed the pavement before the altar. His monks buried him in 
 the crypt at Canterbury. According to tradition, as they bore him 
 to the tomb, angels were heard singing the beginning of the Service 
 of the Martyrs, " Laetabitur Justus," The monks were for a moment 
 amazed ; they ceased their funeral hymn ; then, as if inspired, they 
 joined their voices with tlie angelic hymn, and bore the great bishop 
 in triunii)h to his grave. In due time he was canonized. Ilis remains 
 wore enclosed in a splendid shrine, and votaries from all parts of the 
 TTorld made pilgrimages to the scene of his martyrdom. But later, 
 
ILLUSTRATED IN ART. 297 
 
 the power of the kings of the earth burned his relics, and threw the 
 ashes into the Thames. Thomas a Becket was fifty-two years old 
 when he was martyred. He is represented as a bishop, with the 
 crosier and the Gospels in his hand ; as a martyr, he is without the 
 mitre and a sword or axe is struck into his head, or the blood trickles 
 from a wound over his face. December 29, a. d. 1170. 
 
 St. Thomas Aquinas (Ital. San Tommaso di Aquino, Dottore 
 Angelico) was born at Belcastro in the year 1226. His father was 
 Count of Aquino, Lord of Loretto and Belcastro. Tliomas was grand- 
 nephew of Frederick I., and a kinsman of the emperors Henry VI. 
 and Frederick II. The sweetness of temper for which as a child 
 he was remarkable, he preserved through life. When ten years 
 old, the teachers at Monte Casino declared they could instruct him 
 no further, so great was his learning. His mother, the Countess 
 Theodora, desired that he should have a private tutor, but his father 
 placed him at the University of Naples. His own inclination and 
 his mother's counsels kept him free from the temptations around him. 
 At seventeen he assumed the Dominican habit at Naples. His 
 mother hastened to persuade him not to take the final vows. Fear- 
 ing he could not resist her appeals, he fled towards Paris : but his 
 brothers, Landolfo and Rinaldo, seized him near Acquapendente; 
 they tore off his monk's habit, and took him to his father's castle of 
 Rocca-Secca. Then his mother came ; and when her entreaties 
 would not prevail, she had him guarded, and allowed no one to see 
 him save his two sisters, who were instructed to persuade him to 
 give up the idea of a religious life. The result was that Thomas so 
 influenced his sisters that they sympathized with him, and aided him 
 to escape. He was lowered from a window in a basket ; some monks 
 waited for him below, and not a long time elapsed before he took his 
 final vows. He was as eminent for his humility, and the simplicity 
 of his manners, by which he concealed his acquirements, as for his 
 learning. He was surnamed Bos, the Ox. On one occasion when 
 it was his duty to read in the refectory, the superior corrected him, 
 and told him to read a word with a false quantity. St. Thomas knew 
 that he was right and the superior wrong, but he did as directed 
 instantly. Being told that he should not have yielded, he replied, 
 "The pronunciation of a word is of little importance, but humility 
 and obedience are of the greatest." Pope Clement IV. desired to make 
 
298 LEGENDS AND STORIES 
 
 him an archbishop, but he decHned all preferments. He was the 
 most learned man of his time^ in the Church. Being sent on a mis- 
 sion to Naples, he was taken ill at Fossa-Nova, on his journey. He 
 was carried to a Cistercian abbey, where he died. Before extreme 
 unction was administered to him, he requested to be laid on ashes on 
 the floor. He is represented in the Dominican habit. His attributes 
 are : a book or books ; the pen or inkhorn ; the sacramental cup, on 
 account of his having composed the Office of the Blessed Sacrament; 
 on his breast a sun, and sometimes an eye within it ; frequently he 
 looks up at a dove, or writes. March 7, a. d. 1274. 
 
 St. Thomas of Villanueva, surnamed the Almoner. He was 
 born in 1488. His parents were of moderate fortune, but dis- 
 tinguished for their charities. They supplied seeds for the fields of 
 the poor, and lent their money without interest. The son inlierited 
 their charity to an intense degree. As a child he would take off his 
 own clothes to giv^e away to children in the street. He showed from 
 his infancy a singular fitness for the ministry of the Church. He 
 studied fourteen years at Alcala and Salamanca, and entered the 
 Augustiuian Order at thirty years of age. In his life it is related 
 that he pronounced his vows in the self-same hour in which Luther 
 publicly renounced his. He passed two years in penance and prayer, 
 and thefi became an eloquent and distinguished preacher. Charles V., 
 the Emperor of Spain, held St. Thomas in great veneration ; and 
 when he would not listen to the entreaties of friends or the requests 
 of his son Don Philip, ho yielded to St. Thomas, saying that lie con- 
 sidered his request as a divine command. In 1544 Charles named 
 Thomas Archbishop of Valencia. He reluctantly accepted the office, 
 and arrived in Valencia so poorly clad and provided for, that his 
 canons sent him four thousand crowns to buy him an outfit ; he 
 thanked them, and sent it to the hospital for the sick ; and this, 
 when his only hat had been worn twenty-six years! His whole life 
 was but a gi'and series of beneficent deeds. He divided the poor 
 into six classes: (1) The bashful poor, who had been independent, 
 and were ashamed to beg; (2) The poor girls, whose poverty exposed 
 them to temptation, to sin and shame; (3) The poor debtors; (4) 
 
 1 Liitor times ]mvo not produced liis pqunl, nuich less his 8U])('rior ; niid his 
 Holiness Pope Leo XIII. ur|,'(»s on all ecclesiastics the study of the works of tho 
 Angelic Doctor St. Thoinua Aquinas. 
 
ILLUSTRATED IN ART, 299 
 
 Orphans and foundlings ; (5) The lame, sick, and infirm ; (6) Stran- 
 gers and travellers who came to the city without the means to pay 
 for food and lodging. For these he had a large kitchen, always open, 
 where they could have food ; rooms where they could sleep; and in 
 addition a small sum of money when they went on their way. Amid 
 all these cares, he did not forget his duties as a spiritual teacher. 
 When the hour of his death came, he had given away everything 
 except tlie pallet on which he lay, and this was to be given to a jailer 
 who assisted him in executing his benevolent designs. So strange 
 was it, that, in spite of all he had given away, he still left no debts, 
 that it was believed that his money had been miraculously increased 
 according to his wants. Thousands of poor people followed him to 
 his grave. "When he was beatified it was also decreed that he should 
 be represented with an open purse, in place of the crosier; but the 
 latter is not always omitted. He is usually surrounded by poor 
 people, kneeling. The finest pictures of this saint are Spanish. One 
 of Murillo's, of great beauty, represents him as a child dividing 
 his clothing among four ragged little ones. The one called the 
 "Charity of San Tomas de Villa Nueva," Murillo called "his own 
 picture," and preferred it to all his other works. In this the saint 
 stands at the door of his cathedral, relieving a lame beggar kneeling 
 before him. September 17, a. d. 1555. 
 
 St. Tibertius. April 14. See St. Cecilia. 
 
 Tobias, the Son of Tobit. The pictures of the Archangel 
 Raphael are so often illustrative of his journey with the young Tobias, 
 that the story of their companionship rightly belongs here. Xow 
 Tobit was a rich man and just: and he and his wife Anna were car- 
 ried away into captivity by the Assyrians. He then gave alms to all 
 his brethren that he could help, and lived a just life, not eating the 
 bread of the Gentiles. But in one wa}'' and another his misfortunes 
 were increased, and he became blind ; and nothing was left to him 
 but his wife and his son Tobias. And he was so afflicted that he 
 prayed for death. At this same time there dwelt in the city of 
 Ecbataue a man called Raguel, and he had an only daughter, Sara, 
 who had had seven husbands, and they were all killed b^' the evil 
 spirit Asmodous, as soon as they were married to her. Iler maid 
 reproached her, and said she had strangled her liusbauds. Sara was 
 BO wretched at this that she too prayed for death, that she might 
 
300 LEGENDS AND STORIES 
 
 he at peace. So God sent his augel Rjaphael, that he might take 
 away the hliiiduess of Tohit aud the reproach of this unhappy woman. 
 Then 'J'obit remembered that he had given to Gabael, in Media, ten 
 talents in trust, and he determined to send Tobias to ask for this 
 money. So he called him, and gave him directions concerning it. 
 Then Tobias said, " But how can I receive the money, seeing I know 
 him not ] " Then Tobit gave him the handwriting, and commanded 
 him to seek for a guide who would show him the way. So Tobias 
 sought a guide, and Raphael offered to go with him; and it happened 
 that Tobias knew not that his guide was an angel. So he took him to 
 his father, and they agreed upon the wages of the guide; and Tobit 
 gave directions for their journey, and they departed. Anna was much 
 grieved to part from her son Tobias. At evening the angel and Tobias 
 came to the river Tigris, and lodged thereabout; and when the latter 
 went to wash himself, a fish leaped out at him. And the angel told 
 him to take the fish, and take out the heart and the liver and the gall 
 and preserve them carefully. This Tobias did, and they roasted the 
 fish and ate it. Then Tobias asked the use of the parts they had 
 kept ; and the angel said the heart and the liver would cure any one 
 vexed with an evil spirit, if a smoke were made of them before the 
 person, and the gall would take away blindness from one who had 
 whiteness in the eyes. Now, when they were come near to Rages, the 
 angel said, " Brother, to-day we shall lodge with Raguel, who is thy 
 cousin ; he also hath one only daughter named Sara ; I will speak 
 for her that she may be given thee for a wife." And he added that 
 according to the laws she belonged to Tobias, and as she was fair and 
 ■wise, he could marry her on their return. Then Tobias said he had 
 " heard that she had been married to seven husbands, who all died 
 in the bridal chamber ; and he feared that he too should die and thus 
 bring his parents to their grave in sorrow, since he was their only 
 son." But Raphael assured him that she was the wife intended for 
 him by the Lord, and he should be preserved if when he came into 
 the marriage chamber he should make a smoke with the heart and 
 livtM- of the fish, for at the smell of it tlie devil would flee away 
 forever. "Now, when Tobias had heard these things, lie loved her, 
 and his heart was effectually joined to her." So when tiie}' were 
 come to Kcbatano they met Sara, and she took them to the house of 
 Raguel her father; and when they made themselves known unto him, 
 
ILLUSTRATED IN ART. 301 
 
 he rejoiced to see them, and wept to hear of the blindness of his 
 cousin Tobit; and Edna his wife and Sara wept also. And they killed 
 a ram of the flock, and prepared a supper ; but Tobias said unto 
 Eaphael, " Speak of those things of which thou didst talk in the way, 
 and let this business be despatched." So they asked Raguel for Sara, 
 that he should give her to Tobias as his wife. Then Raguel answered 
 and told of the fate of the seven husbands she had had already ; but 
 he could not deny the request of Tobias, for by the law of Moses, 
 Sara belonged to him. And so it was settled before they did eat to- 
 gether, and Raguel joined their hands and blessed them. Then Edna 
 prepared the marriage chamber and brought her daughter in thither, 
 and Sara wept; but her mother comforted her and blessed her. Then 
 ■when Tobias went in, he took heed to make the smoke with the heart 
 and liver of the fish, as Raphael had directed ; and when the evil 
 spirit perceived the odor thereof, he fled away to return no more. 
 Then Tobias and Sara knelt down, and Tobias prayed as Raphael had 
 commanded him, and Sara said Amen. And in the morning Raguel 
 went out and dug a grave ; for he counted Tobias as one dead, and 
 he desired to bury him quietly, that none should know what had taken 
 place. And he sent a servant to see if he were dead ; and the servant 
 found him and Sara quietly sleeping. Then did Raguel and Edna 
 rejoice, and they prepared to keep the marriage feast of their daughter. 
 And this feast lasted fourteen days. Meanwhile the angel went to 
 Gabael, and received from him the money that Tobit had left with 
 him. And when the feast w^as ended, Tobias with Sara and the angel 
 departed to go to his father. And Raguel and Edna blessed them, 
 and gave them half of their goods, servants, cattle, and money. 
 Now, as they approached to the city of Nineveh, the angel said to 
 Tobias, "Let us haste before thy wife and prepare the house, and 
 take in thine hand the gall of the fish." So they went, and the little 
 dog which they took away went with them, Now Anna was watch- 
 ing for them ; and when she saw them she told Tobit that they were 
 coming, and they were exceeding glad ; for they had both been 
 troubled at their long absence, and feared lest some evil had over- 
 taken them. Then said Raphael to Tobias, " I know that thy father 
 will open his eyes ; therefore anoint thou his eyes with the gall, and 
 being pricked therewith, he shall rub and the whiteness shall fall 
 away and he shall see thee." Then Tobias did so, and it was as the 
 
802 LEGENDS AND STORIES 
 
 angel said, and the sight of Tobit was restored to him. Then they 
 all rejoiced and blessed God, and Tobias recounted what had hap- 
 pened to him. And they went out to meet Sara and the servants 
 and all that he had brought with him. And the people wondered 
 when they saw that Tobit was no longer blind. And they brought 
 in Sara, and made a feast which they kept for seven days. Then 
 Tobit said to his son, "See that the man have his wages that went 
 forth with thee, and thou must give him more." And Tobias an- 
 swered, " father ! it is no harm to me to give liim half of those 
 things which I have brought ; for he hath brought me again to thee 
 in safety, and made whole my wife, and brought me the money, and 
 likewise healed thee." And Tobit said, " It is due unto him." So 
 they called Raphael, and made known unto him their intentions. 
 Then told he them to praise God, and glorify him for all this good. 
 And he told Tobit that all his acts and his goodness had been known 
 in heaven, and his weariness of life and his desire for death ; and also 
 those of Sara, who had so great troubles. Then he said, " And now 
 God hath sent me to heal thee, and Sara thy daughter-in-law. I am 
 Ra[)hael, one of the seven holy angels, who present the prayers of 
 the saints, and who go in and out before the glory of the Holy One." 
 Then were they both troubled and fell upon their faces ; for they 
 feared. But he said unto them, " Fear not, for it shall go well 
 with you; praise God therefore." After a few more words he van- 
 ished, and when they arose they could see no one. From this time 
 forth all did go well with Tobit and Anna his wife, with Raguel 
 and Edna his wife, and with their children. And while they lived 
 they never ceased to praise God for all the wonderful things he had 
 showed them. And when Tobit and Anna were dead, Tobias took his 
 wife and children and went to Ecbatane to Raguel, his father-in-law. 
 AVhon Ra<j;iR'l died, Tobias inheiited his riches and abode in honor; 
 and lived to hear of the destruction of Xincvch, and died at Ecbatane, 
 beinix an hundred and seven and twentj^ years old. 
 
 St. Torpd, or Torpet, is a Pisan saint. According to the 
 legend he was a Roman, and served in the guards of Nero. He was 
 converted by St. Paul. He was V)chcaded. When there was no water 
 in the Arno and all were suficring for want of rain, the head of the 
 saint was carried in procession; and so effectual was his intercession 
 that the rain fell in floods aud swept away a portion of the procession, 
 
ILLUSTRATED IN ART. 303 
 
 and, mirabile dictu, the head of the saint also ! The people knew 
 not what to do, when two angels appeared, dived beneath the water, 
 and brought again the head of the saint and gave it to the archbishop. 
 St. Torp^ was the patron of Pisa before St. Kanieri. For a time the 
 latter saint was the more popular, but St. Torpe's fame revived in 
 the seventeenth century. He is represented as a Roman soldier, and 
 bears a white banner with a red cross. 
 
 True Cross, History of the. A long time after Adam was 
 driven out of Paradise, he grew so weary of his life of toil and hard- 
 ship that he longed for death, and he sent his son Seth to the angel 
 who guarded the Tree of Life to ask him to send him the oil of mercy 
 which God had promised him when he was driven out of Paradise. 
 After his father had pointed out the way, Seth went ; and when he 
 asked the angel for the oil, the latter replied, " The oil of mercy wliich 
 God promised to Adam can only be given after five thousand five 
 hundred years shall have elapsed ; but take these three seeds, they 
 ■will bear fruit for the good of mankind." Then he gave him three 
 seeds, believed to have been from the same tree of which Adam had 
 eaten. And the angel told Seth that his father should die after three 
 days, and commanded that after his death these seeds should be put 
 under his tongue. Then Adam was joyous, for he much desired to 
 die. And on the third day he died, and Seth buried him in the 
 Valley of Hebron, and the three seeds were under his tongue. These 
 seeds soon sprung up ; and the three saplings thus formed united 
 into one, thus becoming a symbol of the Trinity. It was with a 
 part of this tree that Moses sweetened the waters of Marah ; and with 
 it also he struck the rock without calling on God ; for which fault he 
 was forbidden to enter the Promised Land. David also did miracles 
 •with this tree, and at last brought it to Jerusalem, and placed it in 
 his garden, and built a wall about it. When Solomon was building 
 the Temple, he saw that this tree was good and strong, and it was 
 cut down for a beam ; but the workmen could never make it fit in 
 any place : sometimes it was too long, and again too short, so at last 
 it was given up and thrown aside. After some years a woman, 
 Sibylla, sat down upon it, and immediately her clothes took fire ; and 
 she prophesied concerning it, that it would be for the destruction of 
 the Jews. Some men who were near by cast it into a pond, and it 
 rose to the surface of the water, and formed a bridge upon which 
 
304 LEGENDS AND STORIES 
 
 many passed. But when the Queen of Sheba came to visit Solomon, 
 as she ueared this bridge she hud a vision of its future, and she 
 would not step upon it, but knelt down and venerated it; and she 
 took off her sandals and walked through the stream, and she told 
 Solomon that One should hang on that tree who would redeem the 
 human race. Then Solomon took it, and cased it in silver and gold, 
 and put it above the door of the Temple, that all who came in might 
 bless it. But when Abijah, the son of Rehoboam, reigned, he desired 
 the gold and silver, and he took them away and buried the wood deep 
 in the earth. Now after a time a well was dug over the spot where 
 tlie Tree of Mercy was buried, and its waters were powerful to heal 
 the sick, and it was called the Pool of Bethesda. As the time for the 
 death of Jesus drew near, this beam was cast up to the surface of the 
 waters, and the Jews took it and made from it The Cross ; and so the 
 tree which had grown from the seeds from Paradise, and which had 
 been nourished l)y the decaying body of Adam, became at length the 
 tree of the death of the second Adam. Another legend relates that 
 the Jews believed that the body of Jesus would hang as long as the 
 cross would last, and that it was made of four different kinds of wood, 
 but the stem was of cypress wood, because this would not decay in 
 earth or water. After the cruciHxion the cross was buried deep in 
 the earth and there remained for more than three centuries, until 
 Constantine and his mother, the Empress Helena, were converted to 
 Christianity ; and the latter made a pilgrimage to Jerusalem, where 
 she was seized with an uncontrollable desire to discover the Cross of 
 Christ. Helena therefore commanded that all the wise men of the 
 Jews should come to her palace. They were alarmed, and questioned 
 one with another why this should be. But there was one named 
 Judas, who said, " Know, my brethren, that the empress hath come 
 hither to discover the cross on which Jesus Christ suffered. Take 
 heed that it be not revealed ; for in the hour that the cross comes to 
 light, our ancient law is no more, and the traditions of our people 
 are destroyed. My grandfather Zaccheus taught this to my father 
 Simon, and my fatlior Sinum hath taught it to me. Moreover, lie told 
 me that his brother Stephen had been stoned for believing in liim who 
 was crucifiod, and lie bade me beware of blas])hcming Christ or any of 
 his disciples." The Jews obeyed the injunction of Judas; and when 
 the empress questioned them they all declared that they knew not 
 
ILLUSTRATED IN ART. 305 
 
 where the cross was hidden. So Helena commanded that they should 
 all be buried alive. Then were they alarmed^ and they said, " Here 
 is a just man, and the son of a prophet, who knoweth all things per- 
 taining to our law, and who will answer all questions." Then she 
 released the others, but Judas she retained. And when she ques- 
 tioned him he exclaimed, " Alas ! how should I know of these things 
 which happened so long before I was born"?" Then the empress 
 was so filled with wrath that she declared he should be starved to 
 death, and for that purpose he was cast into a dry well. Here he 
 endured hunger and thirst for six days ; but on the seventh day he 
 yielded, and led the empress to the temple of Venus, which Hadrian 
 had built above the place where the cross was buried. Then Helena 
 commanded that the temple should be destroyed. After that, Judas 
 began to dig, and when he had dug twenty feet, he found three 
 crosses ; but they were all alike, and no one knew which was that 
 of Jesus. As Helena and Macarius, the Bishop of Jerusalem, were 
 consulting as to what should now be done, behold, a dead man was 
 carried past to his burial. Macarius desired that the corpse should 
 be laid on the crosses, and it was done. Now, when he was put 
 upon the first and the second he stirred not, but when he was put 
 upon the third he was restored to life ; and the demons were heard to 
 lament in the air above because Satan was overpowered and Christ 
 reigned, while the man raised from the dead went on his way rejoicing. 
 Then was Judas baptized, with the name Syriacus, or Quiriacus. But 
 the nails of the cross were still wanting; and when Helena prayed for 
 them, they appeared on the surface of the earth shining like gold. 
 Then Helena divided the cross, and left a part at Jerusalem, and a 
 part she carried to Constantinople. Constantino kept a portion of it, 
 which was inserted into a statue of himself; and the rest was carried 
 to Rome, where the church of Santa Croce in Gerusalemme was 
 built to receive and preserve it. One of the nails the empress placed 
 in the crown of Constantino ; another she made into a bit for his 
 horse ; and a third she threw into a whirlpool in the Adriatic, and 
 immediately the sea was calm. In the year 615, Chosroes, King 
 of Persia, came to Jerusalem, and carried away the portion that had 
 been left there. Then the Emperor Heraclius gathered his army 
 together and defied Chosroes to battle. When they met, the king 
 and the emperor decided to settle their difficulties by single combat. 
 
 20 
 
306 LEGENDS AND STORIES 
 
 Heraclius overcame Chosroes, and when the latter refused to be bap- 
 tized, cut oft' his head. Then the emperor returned to Jerusalem 
 in great triumph, bearing the cross with him ; but when he would, 
 he could not enter, for the walls were all closed up by a miracle. 
 He was astonished at this, and an angel came to him and said, 
 " When the King of Heaven and Earth entered through this gate to 
 suffer for the sins of the world, he entered not with regal pomp, 
 but barefoot and mounted on an ass." Then Heraclius wept that 
 pride should have so blinded him ; and he descended to the earth, 
 took off' his crown, and also his shoes, and took the royal robes off 
 even to his shirt. Then he put the cross on his shoulder, and the 
 wall opened that he might pass in. Then was the cross exalted on 
 an altar and displayed to the people. There is scarcely a point in 
 this legend which has not been the subject of art. It is also related 
 in the legends that The 2'itle of accusation was found and sent to 
 Rome by St. Helena; that it was placed on an arch in the church 
 of Santa Croce, and was there found in a leaden box, in 14:92. The 
 inscriptions in the Hebrew, Greek, and Latin were in red letters, 
 while the wood on which they were painted was white. Since then 
 it has faded, and the words " Jesus " and '* Judseorum " are eaten away. 
 The board is now only nine inches long, but was originally about 
 twelve. The Sponge which was used for the vinegar, to wash the 
 wounds of ('hrist,^ as was the custom in crucifixions, is preserved 
 with great veneration at the church of St. John Lateran at Rome. 
 The Lance which pierced his side is also at Rome, but the point is at 
 Sainte Cliapellc in Paris. According to various authorities, the lance 
 was buried with the cross. St. Gregory of Tours and Venerable Bede 
 agree that in their day this lance was at Jerusalem. In order to 
 guard it from the Saracens, it was buried at Antioch ; and there it 
 was found in 1098, when by use of it were wrought many wonderful 
 miracles. It was then carried to Jerusalem, and thence to Constan- 
 tinople. Baldwin II. sent the point of it to Venice in order to raise 
 money for his necessities. St. Louis of France obtained it by paying 
 the sum lialdwin had received. The rest of the lance remained at 
 
 1 " Afterward s, Jcsns . . . said, I thirst. Now there was a vessel set there 
 full of vine^^nr ; and tliey i»nt n sponrje lull of vinegar about hyssop, and put it to 
 his nioith. AVhen Jesus tin refure had taken the vinegar, he said, It is cousum* 
 mated." — St. John xix. 28-30. 
 
ILLUSTRATED IN ART. 307 
 
 Constantinople after it was taken by the Turks until 1492, when 
 the Sultan Bajazet enclosed it in a beautiful case, and sent an ambassa- 
 dor with it to Rome to present it to Pope Innocent VIII. 
 
 The Crown of Thorns was given to St. Louis by Baldwin, for mo- 
 tives of gratitude and friendship, and also because Constantinople was 
 no longer a safe place for it. St. Louis, with his mother-in-law, his 
 brother, and many priests and members of his court, met the ambas- 
 sadors who carried it to him five leagues from Sens. St. Louis and 
 his brother Robert of Artois were barefoot and in their shirts ; thus 
 they bore the crown of thorns to Sens and to the cathedral of St. 
 Stephen, where it was received with great ceremony. It was taken 
 to Paris with equal honor, and St. Louis built for its reception the 
 Sainte Chapelle, to which was attached a rich foundation for a chapter 
 of canons. St. Louis also received the portion of the cross which was 
 at Constantinople, and other relics which St. Helena had given her 
 son. Some of the thorns from this crown have been given to other 
 churches, and they have been imitated many times. They are very 
 long. 
 
 The Nails of the cross have already been spoken of. These have 
 been multiplied by imitation, and many made in this way and touched 
 to the true nails, are considered holy. 
 
 The F'lllar to which Christ was bound to be scourged, or a portion 
 of it, is preserved at Jerusalem. The inscription above it says that 
 it was placed there in 1223 by Cardinal Columna. 
 
 The Blood of Christ. The Rev. Alban Butler says that this relic, 
 " which is kept in some places, of which the most famous is that of 
 Mantua, seems to be what has sometimes issued from the miraculous 
 bleeding of some crucifix when pierced in derision by Jews or Pagans, 
 instances of which are recorded in authentic histories." Represen- 
 tations of all these different relics, of circumstances connected with 
 their discovery, of the ceremonies which have taken place on their 
 account, and of the miracles performed through them, are very 
 numerous in works of art. 
 
 St. Umilita, or Humility, was the wife of Ugolotto Cacciane- 
 mici of Faenza. She was the foundress of the Vallombrosan nuns. 
 She had desired to remain a virgin, but was compelled to marry on 
 account of the avaricious interests of her family. Her husband was 
 also virtuous and pious. Not long after their marriage, Rosane (for 
 
308 LEGENDS AND STORIES 
 
 this was her name) thus addressed her husband : " Dost thou not feel 
 that we can Hnd no real permanent happiness here on earth, and 
 should we not aspire to that peace and bliss which we can attain iu 
 heaven ] Let us therefore sejiarate for a while, and in the silence of 
 some cloister make a sacrifice of ourselves to God, for our countr}', 
 our kindred, and for all those whom we love. Time fleets by with 
 lightning speed, and we shall soon be reunited in the kingdom of 
 heaven, where we shall enjoy all that felicity which has been denied 
 us here below." Ugolotto consented, and they both lived strict lives 
 according to the Yallombrosan rule. This legend has been illustrated 
 iu a series of eleven pictures by Bufalmacco. One of them repre- 
 sents Rosane persuading her husband to the separation. Her face 
 is alight with the inspiration of the project of self-sacrifice she has 
 conceived, while that of Ugolotto is sad at the thought of parting 
 with her. 
 
 St. Ursula, and her Virgin Companions {Lat. Sancta Ursula; 
 Fr. Ste. Ursule ; Ital. Santa Irsola). This legend, which from its 
 very improbability and surpassing strangeness is so fascinating, can 
 be traced to the year 600. All the discussions as to its significa- 
 tion have not (happily) changed the legend, and the Cologne ver- 
 sion is the one followed by most painters who have attempted to 
 depict its wonderful incidents. The manner in which this legend is 
 told is so charming in its quaintness of thought and expression that 
 even when I consider the brevity that is here desirable, I cannot find 
 it in my heart to do otherwise than give it verbatim et literatim. 
 "Once on a time there reigned in Brittany a certain king whose name 
 was Theonotus, and he was married to a Sicilian princess whose name 
 was Daria. Both were Christians, and they were blessed with one 
 daughter, whom they called Ursula, and whom they educated with 
 exceeding care. When Ursula was about fifteen, her mother, Queen 
 Daria, died, leaving the king almost inconsolable ; but Ursula, though 
 so young, supplied the place of her mother in the court. She was 
 not only wonderfully beautiful, and gifted with all the external graces 
 of her sex, but accomplished in all the learning of the time. Her 
 mind was a perfect storehouse of wisdom and knowledge : she had 
 read about the stars, and the courses of the winds ; all that had 
 ever ha|)pened iu the world from the days of Adam she had by 
 heart; the poets and the philosophers were to her what childish 
 
ILLUSTRATED IN ART. 309 
 
 recreations are to others ; but above all, she was profoundly versed 
 in theology and school divinity, so that the doctors were astonished 
 and confounded by her argumentative powers. To these accomplish- 
 ments were added the more excellent gifts of humility, piety, and 
 charity, so that she was esteemed the most accomplished princess of 
 the time. Her father, who loved her as the light of his eyes, de- 
 sired nothing better than to keep her always at his side. But the 
 ftxme of her beauty, her virtue, and her wondrous learning was 
 spread through all the neighboring lands, so that many of the 
 neighboring princes desired her in marriage ; but Ursula refused 
 every offer. Not far from Brittany, on the other side of the great 
 ocean, was a country called England, vast and powerful, but the peo- 
 ple were still in the darkness of paganism ; and the king of this 
 country had an only son, whose name was Conon, as celebrated for 
 his beauty of person, his warlike prowess, and physical strength, as 
 Ursula for her piety, her graces, and her learning. He was now old 
 enough to seek a wife ; and his father, King Agrippinus, hearing of 
 the great beauty and virtue of Ursula, sent ambassadors to demand 
 her in marriage for his son. When the ambassadors arrived at the 
 palace of the King of Brittany, they were very courteously received, 
 but the king was secretly much embarrassed, for he knew that his 
 daughter had made a vow of perpetual chastity, having dedicated 
 herself to Christ ; at the same time he feared to offend the powerful 
 monarch of England by refusing his request ; therefore he delayed 
 to give an answer, and having commanded the ambassadors to be 
 sumptuously lodged and entertained, he retired to his chamber, and 
 leaning his head on his hand, he meditated what was best to be 
 done ; but he could think of no help to deliver him from this strait. 
 While thus he sat apart in doubt and sadness, the princess entered, 
 and learning the cause of his melancholy, she said with a smile, 
 ' Is this all 1 Be of good cheer, my king and father ! for if it 
 please you, I will myself answer these ambassadors.' And her 
 father replied, ' As thou wilt, my daughter.' So the next day, 
 when the ambassadors were again introduced, St. Ursula was seated 
 on a throne by her father's side, and having received and returned 
 their salutations with unspeakable grace and dignity, she thus ad- 
 dressed tliem : 'I thank my Lord the King of England, and Conon, 
 his princely son, and his noble barons, and you, sirs, his honorable 
 
310 LEGENDS AND STORIES 
 
 ambassadors, for the honor ye have done me, so much greater than 
 mv deserving. I hold myself bound to your king as to a second 
 father, aud to the jjrince his son as to my brother and bridegroom, 
 ft»r to no other will I ever listen. But I have to ask three things. 
 First, he shall give for me as my ladies and companions ten virgins 
 of the noblest blood in his kingdom, and to each of these a thou- 
 sand attendants, and to me also a thousand maidens to wait on me. 
 Secondly, he shall permit me for the space of three years to honor 
 my virginity, and with my companions to visit the holy shrines 
 where repose the bodies of the saints. And my third demand is 
 that the prince and his court shall receive baptism ; for other than a 
 perfect Christian I cannot wed.' Now you shall understand that 
 this wise princess, Ursula, made these conditions, thinking in her 
 heart, 'either the King of England will refuse these demands, or, if 
 he grant them, then eleven thousand virgins are redeemed and dedi- 
 cated to the service of God.' The ambassadors, being dismissed 
 with honor, returned to their own country, where they made such a 
 report of the unequalled beauty and wisdom of the princess that 
 the king thought no conditions too hard, and the prince his son was 
 inflamed by desire to obtain her; so he commanded himself to be 
 forthwith baptized ; and the king wrote letters to all his vassals in 
 his kingdom of France, in Scotland, and in the province of Corn- 
 wall, to all his princes, dukes, counts, barons, and noble knights, 
 desiring that they should send him the required number of maidens, 
 spotless and beautiful, and of noble birth, to wait on the Princess 
 Ursula, who was to wed his heir the Prince Conon ; and from all 
 parts these noble virgins came trooping, fair and accomplished in all 
 female learning, and attired in rich garments, wearing jewels of gold 
 and silver. Being assembled in Brittany, in the capital of King 
 Theonotus, Ursula received them not only with great gladness and 
 courtesy, but with a sisterly tenderness and with thanksgiving, 
 praising (Jod that so many of her own sex had been redeemed from 
 the world's vanities; and the fume of this noble assembly of virgins 
 having gone forth to all the countries round about, the barons and 
 knights were gathered together from east and west to view this 
 spectacle, and you may think how much they were amazed and edi- 
 fied by the sight of so much beauty and so much devotion. Now, 
 when Ursula had collected all her virgins together, on a fresh and 
 
ILLUSTRATED IN ART. 811 
 
 fair morning in the spring-time, she desired them to meet in a 
 meadow near the city, wliich meadow was of freshest green, all over 
 enamelled with the brightest flowers ; and she ascended a throne 
 which was raised in the midst, and spake to all the assembled 
 virgins of things concerning the glory of God, and of his Son, our 
 Lord and Saviour, with wonderful eloquence ; and of Christian 
 charity, and of a pure and holy life dedicated to heaven. And all 
 these virgins, being moved with a holy zeal, wept, and, lifting up 
 their hands and their voices, promised to follow her whithersoever 
 she should lead. And she blessed them and comforted them ; and 
 as there were many among them who had never received baptism, 
 she ordered that they should be baptized in the clear stream which 
 flowed through that flowery meadow. Then Ursula called for a pen, 
 and wrote a letter to her bridegroom, the son of the Kino" of Emr- 
 land, saying, that as he had complied with all her wishes and fulfilled 
 all her demands, he had good leave to wait upon her forthwith. So 
 he, as became a true knight, came immediately ; and she received 
 him with great honor ; and in presence of her father, slie said to 
 him, 'Sir, my gracious prince and consort, it has been revealed to 
 me in a vision that I must depart hence on my pilgrimage to visit 
 the shrines in the holy city of Rome, with these my companions ; 
 thou meanwhile shalt remain here to comfort my father and assist 
 him in his government till my return ; or, if God should dispose of 
 me otherwise, this kingdom shall be yours by right.' Some say 
 that the prince remained, but others relate that he accompanied her 
 on her voyage ; however this may be, the glorious virgin embarked 
 with all her maidens on board a fleet of ships prepared for them, 
 and many holy prelates accompanied them. There were no sailors 
 on board, and it was a wonder to see with what skill these wise vir- 
 gins steered the vessels and managed the sails, being miraculously 
 taught; we must therefore suppose that it was by no mistake of 
 theirs, but by the providence of God, that they sailed to the north 
 instead of the south, and were driven by the winds into the mouth 
 of the Rhine as far as the port of Cologne. Here they reposed for 
 a brief time, during which it was revealed to St. Ursula that on her 
 return she and her companions should on that spot suffer martyrdom 
 for the cause of God ; all which she made known to her companions; 
 and they all together lifted up their voices in hymns of thanksgiving 
 
312 LEGENDS AND STORIES 
 
 that they should be found worthy so to die. So they proceeded on 
 their voyage up the river till they came to the city of Basil ; there 
 they disembarked, and crossed over the high mountains into the 
 plains of Liguria. Over the rocks and snows of the Alps they were 
 miraculously conducted ; for six angels went before them perpetually, 
 clearing the road from all impediments, throwing bridges over the 
 mountain torrents, and every night pitching tents for their shelter 
 and refreshment. So they came at length to the river Tiber, and 
 descending the river they reached Eome, that famous city wherein is 
 the holy shrine of St. Peter and St. Paul. In those days was Cyria- 
 cus Bishop of Rome ; he was famous for his sanctity ; and hearing of 
 the arrival of St. Ursula and all her fair and glorious company of 
 maidens, he was, as you may suppose, greatly amazed and troubled 
 in mind, not knowing what it might portend. So he went out to 
 meet them, with all his clergy in procession. When St. Ursula, 
 kneeling down before him, explained to him the cause of her coming, 
 and implored his blessing for herself and her companions, who can 
 express his admiration and contentment ! He not only gave them 
 his blessing, but commanded that they should be honorably lodged 
 and entertained ; and to preserve their maidenly honor and decorum, 
 tents were pitched for them outside the walls of the city, on the 
 plain towards Tivoli. Now it happened that the valiant son of King 
 Agrippinus, who had been left in Brittany, became every day more 
 and more impatient to learn some tidings of his princess-bride; and 
 at length he resolved to set out in search of her, and by a mir- 
 acle, he arrived in the city of Rome on the self-same day, but by a 
 different route. Being happily reunited, he knelt with Ursula at the 
 feet of Cyriacus, and received baptism at his hands, changing his 
 name from Conon to that of Ethereus, to express the purity and 
 ' regeneration of his soul. He no longer aspired to the possession of 
 Ursula, but fixed his hope on sharing with her the crown of martyr- 
 dom on earth, looking to a perpetual reunion in heaven, where neither 
 sorrow nor separation should touch them more. After this blessed 
 company had duly performed their devotions at the shrine of St. 
 Peter and St. Paul, the good Cyriacus would fain have detained 
 them longer ; but Ursula showed him that it was necessary they 
 should de])art, in order to receive the crown * already laid up for them 
 in heaven.* When the bishop heard this, he resolved to accompany 
 
ILLUSTRATED IN ART. 313 
 
 her. In vain his clergy represented that it did not become the 
 pope of Rome, and a man of venerable years, to follow a company 
 of maidens, however immacidate they might be. Cyriacus had been 
 counselled by an angel of God, and he made ready to set forth and 
 embark with them on the river Rhine. Now it happened that there 
 ■were at Rome in those days two great Roman captains, cruel hea- 
 thens, who commanded all the imperial troops in Germania. They, 
 being astonished at the sight of this multitude of virgins, said one 
 to the other, ' Shall we suffer this 1 If we allow these Christian 
 maidens to return to Germania, they will convert the whole nation ; 
 or if they marry husbands, then they will have so many children, — 
 no doubt, all Christians, — that our empire will cease ; therefore let 
 lis take counsel what is best to be done.' So these wicked pagans 
 consulted together, and wrote letters to a certain barbarian king of 
 the Huns, who was then besieging Cologne, and instructed him what 
 he should do. Meantime St. Ursula and her virgins, with her hus- 
 band and his faithful knights, prepared to embark ; with them went 
 Pope Cyriacus, and in his train Vincenzio and Giacomo, cardinals ; 
 and Solfino, Archbishop of Ravenna; and Folatino, Bishop of Lucca; 
 and the Bishop of Faenza, and the patriarch of Grado, and many 
 other prelates ; and after a long and perilous journey they arrived in 
 the port of Cologne. They found the city besieged by a great army 
 of barbarians encamped on a plain outside the gates. These pagans, 
 seeing a number of vessels filled, not with fierce warriors, but beau- 
 tiful virgins, unarmed youths, and venerable bearded men, stood still 
 at first, staring with amazement ; but after a short pause, remem- 
 bering their instructions, they rushed upon the unresisting victims. 
 One of the first who perished was Prince Ethereus, who fell, pierced 
 through by an arrow, at the feet of his beloved princess. Then 
 Cyriacus, the cardinals, and several barons sank to the earth or 
 perished in the stream. When the men were despatched, the fierce 
 barbarians rushed upon the virgins just as a pack of gaunt hungry 
 wolves might fall on a flock of milk-white lambs. Finding that the 
 noble virgins resisted their brutality, their rage w\as excited, and 
 they drew their swords and massacred them all. Then was it wor- 
 thy of all admiration to behold these illustrious virgins, who had 
 struggled to defend their virtue, now meekly resigned, and ready as 
 sheep for the slaughter, embracing and encouraging each other ! Oh, 
 
314 LEGENDS AND STORIES 
 
 then, had you seen the glorious St. Ursula, worthy to he the captain 
 and leader of this army of virgin martyrs, how she flew from one to 
 the other, heartening them with brave words to die for their faith 
 and honor ! Inspired by her voice, her aspect, they did not quail, 
 but offered themselves to death ; and thus by hundreds and by thou- 
 sands they perished, and the plain was strewed with their limbs and 
 ran in rivers with their blood. But the barbarians, awed by the ma- 
 jestic beauty of St. Ursula, had no power to strike her, but carried 
 her before their prince, who, looking on her with admiration, said to 
 her, ' Weep not ; for though thou hast lost thy companions, I will be 
 thy husband, and thou shalt be the greatest queen in all Germany.* 
 To which St. Ursula, all glowing with indignation and a holy scorn, 
 replied, * thou cruel man ! blind and senseless as thou art cruel ! 
 thinkest thou I can weep] Or dost thou hold me so base, so cowardly, 
 that I would consent to survive my dear companions and sisters'? 
 Thou art deceived, son of Satan ! for I defy thee, and him 
 whom thou servest ! ' When the proud pagan heard these words, 
 he was seized with fury, and bending his bow which he held in his 
 hand, he with three arrows transfixed her pure breast so that she 
 fell dead, and her spirit ascended into heaven, with all the glorious 
 sisterhood of martyrs whom she had led to death, and with her 
 betrothed husband and his companions; and there, with palms in 
 their hands and crowns upon their heads, they stand around the 
 throne of Christ, and live in his light and in his approving smile, 
 blessing him and praising him forever, Amen ! " It has been very 
 troublesome for the artists who have represented this legend to de- 
 vise any means by which they could represent the idea of the eleven 
 thousand virgins ; and in spite of all their ingenuit}^ several thousands 
 still remain to whom justice has never been done. The attributes 
 of St. Ursula are the crown of the princess ; the staff of the pilgrim ; 
 the arrow, as a martyr ; the white banner with the red cross, as 
 the victorious Christian ; and the dove, because a dove disclosed 
 her burial-place to St. Cunibert. She is frequently represented as 
 spreading out her broad mantle, underneath which many virgins 
 cluster. There are many series of paintings giving tlie scenes of her 
 life. Patroness of all young maidens ; especially of school-girls and 
 of such women as instruct the young of their own sex.^ October 21. 
 
 ^ Of the Ursuline nuns, especially. 
 
ILLUSTRATED IN ART, 315 
 
 St. Valerian. See St. Cecilia. 
 
 St. Valerie. See St. Martial. 
 
 Vera Icon, The. See St. Veronica. 
 
 St. Vei'diana is seen in Florentine pictures. She is in the habit 
 of a Vallombrosan nun, and bears a basliet from which serpents feed. 
 A. D. 1222. 
 
 St. Veronica {Ital. Santa Veronica ; Fr. Ste. Veronique). There 
 are two quite different legends concerning this saint. The most an- 
 cient relates that she was the woman who was healed by touching 
 Christ's garment, and that she greatly desired a picture of his face. 
 She first took a cloth to St. Luke, and he painted a picture that both 
 he and Veronica thought to be like Christ ; but when next she saw 
 him, she found his face quite different. Then the Saviour said to 
 her, " Unless I come to your help, all Luke's art is in vain, for my 
 face is known only to Him who sent me." Then he told her to go 
 to her house and prepare him a meal, and before the day ended he 
 would come to her. Veronica did this joyfully, and when Christ 
 came he first desired water to wash. Veronica gave him this, with a 
 cloth whereon to wipe. He pressed the cloth to his face, and his 
 image remained on it. He then gave it to Veronica, saying, "This is 
 like nie, and will do great things." About this time the Emperor of 
 Rome was ill of a dreadful disease. Some say the emperor was Ves- 
 pasian, and others Tiberius ; that he had worms in his head, or a 
 wasp's nest in his nose. It Vas a fearful sight. Now he hears that a 
 great physician performs wonderful cures in Judsea. So he sends his 
 messengers to Jerusalem, and finds that Jesus, the physician, had been 
 slain three years before. Then Pilate is filled with alarm, and accuses 
 the Jews of the deed, while they, in turn, make him responsible for it. 
 Then the messenger inquires for the followers of Jesus, and at last 
 Veronica is brought to him. He then desires to see the portrait. 
 At first she denies havinir it, but at len<rth acknowledges that she 
 treasures it with great care, and brings it to him. The messenger 
 desires to take it to Rome, but she will not consent unless she goes 
 also. They therefni-e depart, and arrive after a very short and pros- 
 perous voya.L^'e. When all is explained to him of the death of Jesus, 
 the miracle of the ])icture, and its inherent virtue, the emperor regards 
 it, believing, and is healed. Pilate, who has been brought to Rome, 
 is then cast into prison ; he kills himself and his body is thrown into 
 
316 LEGENDS AND STORIES 
 
 tlje Tiber, where demons attack it. Then the emperor determines 
 to avenge the death of Christ upon Jerusalem. He besieges the city, 
 and so many Jews are slain that they cannot be buried. Captives 
 are crucified ; the thieves who divided the garments of Jesus are cut 
 in quarters, and many are sold for thirty pence each. Now this 
 cloth, which is the subject of this legend, is the " Volto Santo," or 
 " God's image," and these words were used as an imprecation in the 
 Middle Ages. Vera Icon, another name for it, signifies " The Sacred 
 Picture," and is the same as the name of the saint ; and in fact, the 
 picture is sometimes called " a Veronica." It is well to coaipare this 
 legend with that of King Abgarus, as they probably came from tlie 
 same source, and are very likely different versions of one legend. 
 The later legend of St. Veronica does not make her the healed 
 woman, but merely a woman of Jerusalem whose house Chri^>t passed 
 when bearing his cross. Seeing his sufferings, she pitied. him, and gave 
 him her veil to wipe his brow. When he returned it to her, it was 
 impressed with the sacred image. This legend is recognized by the 
 Catholic Church. The house of St. Veronica is shown at Jerusalem on 
 the Via Dolorosa. This latter legend also takes Veronica to Rome, 
 but the emperor has died befoi-e her arrival, and she remains with St. 
 Peter and St. Paul, and at last suffers martyrdom under Nero. Still 
 another version makes her go to Europe with Lazarus and his sisters, 
 and suffer death in Provence or Aquitaine. The image is the Vera 
 Icon, or the true image, and the cloth is the Sudarium {Ital. II 
 Sudario ; Fr. Le Saint Suaire). A chapel in St. Peter's at Rome is 
 dedicated to this saint; and therein is the face of Christ impressed on 
 a linen cloth, the veritable Vera Icon. St. Veronica is unmistakable in 
 art, as she is represented holding the napkin. The festival of St. Vero- 
 nica {Fr. La Sainte Face de Jesus Clu'ist) is hold on Shrove Tuesday. 
 St. Victor of Marseilles [Ital. San Vittore) was a soldier 
 under Diocletian, and suilered martyrdom in the tenth persecution. 
 He endured terrible tortures with wonderful strength and devo- 
 tion. In tlie midst of them a miniature altar was brought him on 
 wliich to sacrifice to Jupiter and thus save himself, but he daslicd 
 down the image and destroyed it. lie was tlien cruslied witii a 
 millstone, and afterwards beheaded. When he died, angels were 
 heard to sing, " Vicisti, Victor beate, vicisti ! " He is represented 
 as a Roman soldier with a millstone near him. July 21, a. d. 303. 
 
ILLUSTRATED IN ART. 317 
 
 St. Victor of Milan {Ital. San Vittore) was another Roman 
 soldier who suffered also in the tenth persecution. He was a native 
 of Mauritania, but suffered at Milan, where there is a church dedi- 
 cated to him. He is the ftxvorite military saint of northern Italy. 
 It is said that he was thrown into a heated oveU; and an oven with 
 flames bursting out is sometimes near him in pictures ; but he is more 
 frequently represented as the Victorious, sometimes on horseback, and 
 always in the dress of a soldier. May 8, a. d. 303. 
 
 St. Vincent, Deacon and Martyr {Lat. S. Vincentius Levita ; 
 Ital. San Vincenzio Diacono, San Yincenzino ; Fr. St. Vincent). The 
 principal facts concerning this saint are so established by good 
 authorities that they cannot be denied ; but imagination has had 
 great license in the legend, as it is illustrated by those who paint ; 
 whether it be with brush or pen, artist or poet. It is as follows : 
 Vincent was born in Saragossa. At the time of the terrible perse- 
 cution under Diocletian he was about twenty years old, and already 
 a deacon. The proconsul Dacian caused all the Christians of Sara- 
 gossa to be brought together, with a promise of immunity, and then 
 ordered them all to be massacred. St. Vincent did all in his power 
 to encourage and sustain the people of God, and at length was him- 
 self arrested and brought before the tribunal. With him was his 
 bishop, Valerius. When they were accused, Valerius answered first ; 
 but he had an impediment in his speech, and was moreover old and 
 feeble, so that his answers were almost unintelligible; then Vincent 
 exclaimed, " How is this, my father 1 canst thou not speak aloud, and 
 defy this pagan dog 1 Speak, that all the world may hear ; or sufier 
 me, who am only thy servant, to speak in thy stead ! " When the 
 bishop therefore gave him leave, he proclaimed his fiiith aloud, and 
 defied all tortures and sufferings. Then was Dacian very wroth, 
 and he commanded that the young man should be reserved to the 
 tortures, but the old man sentenced only to banishment from the 
 city. The most fearful tortures were invented for Vincent, to which 
 he submitted with miraculous strength. Prudentius says, in his cele- 
 brated hymn to St. Lawrence, " When his body was lacerated by iron 
 forks, he only smiled on his tormentors ; the pangs they inflicted 
 were to him delights; thorns were his roses, the flames a refreshing 
 bath ; death itself was but the entrance to life." After his terrible 
 sufl:erings they laid him on the floor of his dungeon strewed with 
 
818 LEGENDS AND STORIES 
 
 potsherds ; but angels came and ministered to him, and when his 
 jailers looked in they beheld the place filled with celestial light, and 
 a sweet perfume came out from it; they heard the songs of angels, 
 in which Vincent joined with thanksgiving; and he called to the 
 jailers to come in and partake of his bliss. Then these fell on their 
 knees and were converted. After this, Dacian, being convinced that 
 tortures could not conquer his spirit, resolved to try the seductions 
 of luxury. He had the saint placed on a bed strewn with roses; 
 his friends were admitted, and everything was done to ease his pain. 
 But no sooner came these seductions than he died, and angels bore 
 his soul to glory. Then the furious Dacian ordered his body to be 
 thrown to the wild beasts ; but God sent a raven to guard it, and 
 it remained untouched for many days. Then the consul commanded 
 that it should be sewed up in an ox-hide, as was done to the 
 bodies of parricides, and thrown into the sea. So it was thus pre- 
 pared, and carried out in a boat, and thrown over with a mill- 
 stone attached to it ; but lo, when the boatmen readied the shore, 
 it was returned before them, and lay upon the sands! Then they 
 ran away terrified ; and the waves hollowed out a grave and buried 
 it. Here it remained for many years, until at last it was miracu- 
 lously revealed to certain Christians of Valencia, and they removed 
 these holy remains to their own city. When the Christians of Valen- 
 cia fled from tlie jNIoors, they bore with them these blessed relics. 
 The vessel in which they were was driven upon a promontory on the 
 coast of Portugal, where they stopped, and interred the body ; and 
 that point has been called Cape St. Vincent from that day. Here, 
 too, the ravens guarded the remains ; and a portion of the cape is 
 called in remembrance of them, "el Monte de las Cuervas." When 
 in the year 1147 Alonzo I. removed the remains to Lisbon, two 
 crows accompanied the vessel, one at the prow and one at tlie 
 stern ; these crows multiplied greatly in Lisbon, until rents were 
 assigned to 'the chapter for their support. Vincent has been sur- 
 namcd tlie Invincible^ both on account of his character and the 
 signiHcation of his name. St. Vincent is represented as young 
 and beautiful, in a deacon's dress, and his proper attribute is 
 a crow or raven. Patron of Lisbon, Valencia, and Saragossa ; (^f 
 Milan ; of Chalons, and many other places in France. January 22, 
 A. D. 304. 
 
ILLUSTRATED IN ART. 319 
 
 St. Vincent Ferraris was born at Valencia in 1357. His 
 parents denied themselves greatly in order to educate him and his 
 brother Boniface. iHe was a Dominican, and took the habit v»hcn 
 only eighteen. He became one of the most celebrated preachers and 
 missionaries. He went all through Spain, Italy, and France, and by 
 invitation of Henry IV. to England. He so moved the hearts of his 
 hearers that he was often obliged to pause that the sobbing and weep- 
 ing might subside. He did many miracles ; and it is related that 
 "when he preached in Latin he was understood by all who heard him, 
 of whatever nation, learned or unlearned. He spent the last two 
 years of his life in Brittany and Normandy, and died at Vannes. 
 Jeanne de France, Duchess of Brittany, washed his body and pre- 
 pared it for the grave with her own hands. His proper attribute is 
 the crucifix, which he holds aloft in reference to his labors as mis- 
 sionary. He sometimes has wings as symbols of his fervor, but 
 with the Dominican habit they have a strange effect. April 5, 
 A. D. 1419. 
 
 St. Vincent de Paul is loved and venerated not only in his 
 native France and by Catholics everywhere, but also by the major- 
 ity of non-Catholics. He was born in 1576, at Puy, in Gascony. 
 iHis father was a farmer, and Vincent tended the flocks. But his 
 temper was so sweet, and his mind so active, that his father 
 desired an education for him ; so he was sent to a convent of 
 Cordeliers, Franciscan Fathers, at Acqs. After he was well ad- 
 vanced in his studies, he accepted the place of a tutor, that he 
 might continue his studies without being burdensome to his poor 
 parents. He finally attained to the priesthood in IGOO. He went to 
 iMarseilles, on business, and when returning by sea, was seized by 
 African pirates and carried into slavery. He remained thus two 
 years, and had several masters. The wife of the last one pitied 
 him, and when she spoke to him was charmed by his conversation. 
 One day she asked him to sing, and he, bursting into 'tears, sang, 
 " By the waters of Babylon we sat down and wept," and then the 
 glorious ** Salve Regina." This woman was' converted, and in her 
 turn instructed her husband, who also received the truth. Then 
 they all escaped, and came to Aignesmortes. Vincent placed his 
 companions in a religious house, and went himself to Rome, whence 
 he was sent by the pope to Paris. This was in 1609. He had been 
 
320 LEGENDS AND STORIES 
 
 greatly moved at the sight of the sufferings of the galley slaves. He 
 had been in captivity. He was not able to do much for them, but 
 he preached to them and comforted them as much as possible. He 
 then turned his attention to the Magdaleues of Paris, and founded 
 the hospital of " La Madaleine.'* He also founded the Congrega- 
 tion of the Sisters of Charity, and established a foundling hospital. 
 This is no place wherein to speak of all the good he thus did ; and 
 indeed, who can tell it 1 He was a friend of Richelieu until his death. 
 He was called to the side of Louis XIII. in his last moments. Dur- 
 ing the wars of the Fronde he ministered to the sufferers, and 
 greatly desired to do something for the Catholics of L'eland, who 
 were suffering cruel oppression. In short, he has been named by 
 general consent, " L'Intendant de la Providence et P^re des Pauvres.'* 
 He died at St. Lazare. He is represented in the clerical cassock, 
 with a new-born infant in his arms, and a Sister of Charity kneeling 
 before him. July 19, a. d. 1660. 
 
 St. Vitalis of Ravenna was the father of St. Gervasius and 
 St. Protasius. He was condemned to be buried alive for having taken 
 up and cared for the body of a Christian martyr. He was a soldier 
 in the army of Nero, and had been converted by the preaching of 
 St. Peter. His wife, Valeria, fled with her two sons to Milan. The 
 church dedicated to him, and erected over tlie spot where he was 
 buried, is a remarkable monument of Byzantine architecture. The 
 fame of this saint extended all over Europe. He is represented as a 
 soldier with the martyr's crown, and sometimes on a white charger, 
 with the standard of victory. April 28, about 62. 
 
 St. Vitus (Ital San Vito ; Fr. St. Vite or St. Guy ; Ger. Der 
 Heilige Yeit, Vit, or Vitus) was the son of a noble Sicilian, who 
 was a pagan ; but the r^rse and foster-father of Vitus were secretly 
 Christians, and they brought him up in the faith, and had him bap- 
 tized. When only twelve years old, he declared himself a Christian, 
 which so enraged his father and the governor that they attempted to 
 compel him to retract. They shut him in a dungeon after beating 
 him ; but wlien his father looked through the key-hole, he saw him 
 dancing witli seven beautiful angels, and so dazzling was the sight 
 that the fatlier was made blind, and was restored to sight only through 
 the intercession of his son. After this, he once more persecuted 
 Vitus, wlio fled with his nurse and her husband in a boat, which was 
 
ILLUSTRATED IN ART, 321 
 
 steered by an angel, to Italy. But here they were again accused as 
 Christians, and were thrown into a caldron of boiling oil. He is repre- 
 sented as a beautiful boy. He has many attributes : the palm ; the 
 caldron of oil ; a lion, because he was once exposed to lions ; a wolf, 
 because his remains were guarded by one ; and a cock, the reason of 
 which is not known, but on accouut of which he is invoked against 
 drowsiness. He is one of the fourteen Noth-helfers, or patron saints 
 of Germany. He is patron saint of dancers and actors ; and is 
 invoked against the nervous disease, St. Vitus' dance. Patron of 
 Saxony, Bohemia, and Sicily. June 15, a. d. 303. 
 
 St. Walburga, whose Anglo-Saxon name is the same as the 
 Greek Eucharis, and signifies "gracious," is also called Walpurgis, 
 Walbourg, Valpurge, Gualbourg, and Avangour. When her uncle, 
 St. Boniface, and her brother, St. Willibald, determined to take a 
 company of religious women from England to the continent to assist 
 in teaching the pagans, Walburga left the convent of Winburn, 
 where she had lived twenty-seven years, and went with ten other 
 nuns to Mayence. She was afterwards made first abbess of the con- 
 vent of Heidenheim. After the death of Willibald, on account of 
 her learning and talents she was called to Eichstadt, and governed 
 the two communities there, — the monks as well as the nuns. She 
 wrote a history of her brother in Latin. She had studied medicine, 
 and did some wonderful cures. After her death she was entombed 
 in a rock near Eichstadt, from which exuded a wonderful oil. This 
 was thought to proceed from the remains of the saint ; and it was 
 called Walpurgis oil, and many remarkable cures were effected 
 through its use. The cat-e became a place of pilgrimage, and a 
 church was built on the spot. On the night of her festival, Walpur- 
 gis' night, the witches were said to hold their orgies at Blocksberg. 
 The saint's chief festival is on the 1st of May. She is represented 
 in the Benedictine habit with a crosier, and a flask ; the latter a 
 symbol of the Walpurgis oil. May 1, about 778. 
 
 Wandering Jew, The. This legend is given in several dif- 
 ferent ways. According to Matthew Paris, an Armenian archbishop 
 came to England to visit its shrines, and was entertained at the 
 monastery of St. Albans. He was questioned in regard to his own 
 country and his travels, and was asked if he had ever known any- 
 thing of a miraculous person who was present at the crucifixion of 
 
 21 
 
322 LEGENDS AND STORIES 
 
 Christ, and who still lived. The archbishop testified that it was true 
 that such a ruan lived, and that he knew him well. He said he had 
 been the porter of Pontius Pilate, and was named Cartaphilus. When 
 the Jews were dragging Jesus from the judgment hall, Cartaphilus 
 struck him with his fist, saying, "Go faster, Jesus, go faster! why 
 dost thou linger ] " Then Jesus turned and said, "I indeed am going, 
 but thou shalt tarry till I come." Afterwards the porter was con- 
 verted, and baptized by the name of Joseph, At the end of every 
 century he foils ill, and is incurable ; at length he goes into an ecstasy, 
 and when he comes out of it, he is the same age that he was when 
 Christ died, which was about thirty years. He is a grave and holy 
 man. He remembers all the circumstances of the crucifixion, the 
 resurrection, and ascension ; of the composing of the Apostles' Creed, 
 and the separation of the Apostles when they went forth to preach. 
 
 Another legend gives his name as Ahasuerus, and relates that as 
 Jesus was bearing his cross, he stopped before his door to rest, and 
 Ahasuerus drove him away with curses. Then Jesus told him that 
 he should wander until he came to judgment ; and ever since he 
 wanders, bowed down with grief and remorse, and unable to find a 
 grave. 
 
 St. Wenceslaus of Bohemia. See St. Ludmilla. 
 
 St. Werburga figures among the early Benedictine saints in 
 England. She was abbess of Repandum, and had jurisdiction over 
 monks as well as nuns. She was the niece of St. Ethelreda, and was 
 brought up with her at Ely. She founded several monasteries, and 
 had the care of them, besides that of Repton, — Weedon, Trentham, 
 and Hanbury. The cathedral of Chester was dedicated to her in 
 800, and a part of her shrine now supports a pew erected for the 
 An,L;lican bisliop of the diocese. About 708. 
 
 St. William of Aquitaine. See St. Benedict of Anian. 
 
 St. Zeno of Verona was bishop of that city in the fourth 
 century, and was remarkable for the wisdom with which he governed 
 his diocese during those troublous times. He is i-epresented in one 
 pictiu'e holding a long fishing-rod, and the legend of Verona says 
 he was fond of fishing in the Adige ; but it is quite probable tliat tlie 
 fish wiiicli hangs from the lino is symbolical of baptism. It is doubt- 
 ful whether he was martyred, although he is said to have been, by 
 Julian the Apostate. It is related that King Pepin desired to bo 
 
ILLUSTRATED IN ART. 323 
 
 buried in the same grave with St. Zeno, so great was his esteem for 
 him. April 12, a. d. 380. 
 
 St. Zenobio of Florence was the son of noble parents, Lucian 
 and Sophia, but they were pagans. He was born in the last year of 
 the reign of Coustantine. He was converted while at school, and 
 succeeded in converting his parents. He lived in Rome, and was 
 a deacon, and the secretary of Pope Damasus I. He was sent to 
 Florence in a time of great distraction, but both Catholics and Arians 
 desired to have him for their bishop. He restored to life a man who 
 had fallen down a mountain precipice, when on the way to bring 
 some sacred relics to him, sent by St. Ambrose. A lady on her way 
 to Rome stopped at Florence, to see this good man of whom she had 
 heard much, and she left her son in his care until she should return. 
 The day before her return the child died ; but when she took it and 
 laid it at the feet of St. Zenobio, he restored it to life. He led a 
 most holy life, and died in the reign of Honorius. When he was 
 being borne to his grave, the people so pressed about his bier that 
 in the Piazza del Duomo his body was thrown against the trunk of 
 an elm that was withered. It immediately put forth buds and leaves. 
 He is represented in his episcopal robes; his attribute is frequently 
 a tree which is putting forth leaves. May 25, a. d. 417. 
 
INDEX. 
 
 AAROX, 19. 
 Abbondio, St., 37. 
 Abdelraman, 152. 
 Abelard, 66. 
 
 Abgarus, King, 11, 37, 39, 316. 
 Abiathar, Priest, 167. 
 Abijah. 304. 
 Abishag, 19. 
 
 Abraham, 15, 16, 227, 232. 
 Academy of Painters, 223. 
 Achaia, 50. 
 Achilleus, St., 39. 
 Achmet, 241. 
 Acquapendente, 269, 297. 
 Acqs, 319. 
 Acre, 46. 
 
 "Acts of Paul and Thecla," 291. 
 Adam, 266. 
 Adam and Eve, 16. 
 Adam and the Tree of Mercy, 303. 
 Adam, Symbol of, 12. 
 Adelaide* St., 39, 40. 
 Adelbert, St., 189, 287. 
 Adoration of the Magi, 169, 196, 279. 
 Adoration of the Shepherds, 196. 
 Adrian, Castle of, 190. 
 Adrian, Emperor, 111. 
 Adrian, St., 7, 40, 41, 141. 
 Adriatic, the, 305. 
 JE'^ss in Cilicia, 90. 
 JEgean Sea, 240. 
 -^geus, 50. 
 Emilia, 49. 
 ^sculapius, 90. 
 ^tna, Mt. 43. 
 
 Afra, St., of Augsburg, 41, 95, 110, 111. 
 Afra, St., of Brescia, 42. 
 Agabus, 168. 
 Aganum, 129, 230. 
 Agar, 16. 
 
 Agatha, St., 7, 42, 43, 44, 187. 
 
 Agen, in Aquitaine, 111. 
 
 Aglae, Roman lady, 47. 
 
 Aglae, St., 44. 
 
 Aglaides, 92. 
 
 Agnes of Austria, 183. 
 
 Agnes of Montepulciano, St., 45. 
 
 Agnes, St., 4, 44. 
 
 Agnus Dei, 21. 
 
 Agostino, Sant', Church of, 30, 31. 
 
 Agricolaus of Sebaste, 69. 
 
 Agrippa, 151, 281. 
 
 Agrippinus, 309. 
 
 Ahasuerus, 322. 
 
 Aidan, St., 91, 247. 
 
 Aiguesmortes, 319. 
 
 Aix, 219. 
 
 Aix-la-Chapelle, 65. 
 
 Aix-la-Chapelle, Council of, 61. 
 
 Albano, Cardinal of, 70. 
 
 Albano, Painter, 96. 
 
 Albanopolis, 60. 
 
 Alban, St., 46. 
 
 Al ban's, St., in Hertfordshire, 46. 
 
 Albert, St., 28, 46. 
 
 Albertus Magnus, 47. 
 
 Albigenses, the, 96, 257. 
 
 Albizeschi. Family of, 67. 
 
 Alcala, 95, 298. 
 
 Aldrovanski, 145. 
 
 Alexander Severus, 222. 
 
 Alexander, Son of Felicitas, 112. 
 
 Alexander the Martj'r, St., 40, 47. 
 
 Alexander VIII., 185. 
 
 Alexandria, Bishop of, 56. 
 
 Alexandria, City of, 51, 56, 58, 85, 93, 190, 
 
 217, 223, 238. 
 Alexandria, Clement of, 159. 
 Alexandria, St. Catherine of, 76. 
 Alexis, St., 47, 48. 
 
326 
 
 INDEX. 
 
 Alfonso, St., 147. 
 
 Allied the Great, 101, 132, 236, 248, 290. 
 
 Alice, mother of St. Beniio, 66. 
 
 Alice of Germany, St., 39. 
 
 All>t<m, Washington, 284. 
 
 Almachius, Prefect, 78. 
 
 Alonzo I., 318. 
 
 Aloysius, St., 34, 185. 
 
 Alpaidn, 179. 
 
 Alphege, St., 48, 107. 
 
 Alphonso, Don, 151. 
 
 Alphonso, King of Leon, 113. 
 
 Ali^ace, Duke of, 248. 
 
 Alva, Duchess of, 290. 
 
 Alvare, 243. 
 
 Alveida, Plain of, 152. 
 
 Alverna, Mount, 120. 
 
 Alviano in Tuscany, 215. 
 
 Amalaberga, St., 137. 
 
 Amand of Belgium, St., 61. 
 
 Amboise, Cattle of, 121. 
 
 Ambrogio Maggiore, Sant', Milan, 131. 
 
 Ambrose, St., 48, 49, 57, 71, 130, 236, 254, 
 
 323. 
 Amethyst, Sj'mbolism of, 9. 
 Amiens, 179, 264. 
 Anachronisms, 34. 
 Anacletus, 66. 
 
 Ananias, Servant to King Abgarus, 37. 
 Anargyres, 90. 
 Anastasia, St., 49. 
 Anchor, Symbolism of, 8. 
 Andernach, 89. 
 
 Andrea del Sarto, 30, 164, 260. 
 Andrea of Corsini, 50. 
 Andrea Orcaqua, 33. 
 Andrea Riccio, 32. 
 Andrew, St., 25, 50, 133. 
 Andrew, St , Cross of, 3, 50. 
 Angel of .Judgment, 182. 
 Angelico da Fiesole, 33. 
 Angel ico, Fra, 33, 55. 
 Angelo, Michael, 30. ( 
 
 Angelo, St., 242. 
 Angelo, St., Castle of, 243. 
 Angels, Symbols of, 14. 
 Angelus, St., 28, 51. 
 Anghiari, Battle of, 50. 
 Angiolo, Sunt', Church of, 115. 
 Angles, the West, 109. 
 Anian, the, 05. 
 
 Anianus, or Annianus. St., 51, 217. 
 Anna, St., 51, 156, 191,199. 
 Anne of Austria, 145. 
 
 Annunciation, the, 5, 6, 12, 124, 192, 274, 
 
 279, 283. 
 Annunziata, the, 260. 
 Ansano of Siena, St., 51. 
 Ansric, England, 58. 
 Anlemius, 59. 
 
 Anthony of Padua, St., 27, 28, 32, 54. 
 Anthony, St., 30, 51. 
 Anthony, St., Cross of, 3. 
 Anthony, St., Order of, 60. 
 Antioch", 55. 59, 92, 146, 162, 205, 214,292. 
 
 306. 
 Antonio-di-Padova, Church, 32. 
 Antonio, St., 54. 
 Antony, St., 133, 137. 
 Antwerp, 34, 245. 
 Anvil, Symbolism of, 7. 
 Aoust, Archdeacon of, 67. 
 Apocalypse, Woman of the, 210. 
 Apocalyptic Lamb, 4, 322. 
 Apollina, 49. 
 
 Apollinare in Classe, Sant', 271. 
 Apollinaris-in-Classe, Basilica of, 55. 
 Apollinaris of Ravenna, St., 55. 
 Apollo, 129. 
 Apollo, Temple of, 64. 
 Apollonia of Alexandria, St., 7, 55. 
 Apollonius, 138. 
 ApoUonius, St., 111. 
 Apostles' Creed, the, 24. 
 Apostles, the Twelve, 4, 24, 31, 204. 
 Apparition of Christ to the Virgin, 208. 
 Appian Way, 255. 
 Apple, 19. 
 
 Apples, Symbols, 98. 
 Apulia, 141. 
 Aqua Salvias, 251. 
 Aquila, House of, 263. 
 Aquihi in Abruzzi, 68. 
 A(|uitaine, 111. 
 Acjuitaine, Duke of, 65. 
 Ara Cdli, 190, 195, 222, 289. 
 Aragon, 180, 187. 
 Aragon, King of, 106, 226. 
 Arba, the River, 51. 
 Archangels, 15, 124. 
 Archangel Gabriel, 5. 
 Archangel Raphael, 299. 
 Archilochus, 49. 
 Ardennes, Forest of, 143. 
 Ardents, St. (ienc^vidvc des. 126. 
 Area di San Domenico, Bologna, 33. 
 Arezzo, 07, 142, 272. 
 Arezzo, Cathedral of, 98. 
 
INDEX. 
 
 327 
 
 Argyropolis, 41. 
 
 Arians, the, 60, 125, 258, 268. 
 
 Aristodemus, 159. 
 
 Arius, 56. 
 
 Armenia, 60. 
 
 Armor, 16. 
 
 Arno, 302. 
 
 Arnold de Brescia, 66. 
 
 Aroas, 123. 
 
 Arphaxad, King, 173. 
 
 Arrow, Symbolism of, 7. 
 
 Arrows, 82. 
 
 Artemius, 256. 
 
 Artesius, Count, 130. 
 
 Arthur, King, 132. 
 
 Arthusia, 162. 
 
 Artists of Spain (Stirling), 273. 
 
 Artois, Robert of, 307. 
 
 Arviragus, King, 132. 
 
 Ascension, the, 22, 203, 274, 279. 
 
 Ash Color, 29. 
 
 Asmodeus, 299. 
 
 Asperges, or Rod, 54. 
 
 Ass, Symbol, 195. 
 
 Assisi, 54, 121. 
 
 Assisi, Church at, 32. 
 
 Assisi, Clara of, 85. 
 
 Assumption, the, 2, 8, 29, 204, 207, 274, 279 . 
 
 Assyrians, 173. 
 
 Asterius, 110. 
 
 Asti, 279. 
 
 Athanasius, St. (Bishop), 53, 56. 
 
 Athens, 60, 85, 95, 136, 177. 
 
 Attila, King of the Huns, 125, 126. 
 
 Aubert, St., 233. 
 
 Audrey, St., 109. 
 
 Augsburg, City of, 41. 
 
 Augustine of Canterbury, St., 57. 
 
 Augustine Order, 87, 298. 
 
 Augustine, St., 1, 27, 30, 56, 63, 72, 96, 
 
 166, 235, 245, 250, 252, 254, 281, 290. 
 Augustines, the, 30, 33. 
 Augustus, Emperor, 281. 
 Aurelian, 39, 46, 264. 
 Aureole, Symbolism of the, 2. 
 Austria, 166, 264. 
 Autun, 89. 
 
 Avalon, Island of, 132. 
 Ave Maria, Gratia Plena, 125. 
 Ave Marias, 96, 193, 274. 
 Aventine, the (Rome), 44, 243, 263. 
 Avignon, St. Catherine at, 76. 
 Avlia, 289. 
 Avila, St. John of, 171. 
 
 Avranches, 233. 
 
 Awl and Shoemaker's Knife, 91. 
 
 Axe, Symbolism of, 7. 
 
 Aza du Plessis, 149. 
 
 BABYLON, 288, 
 Babylonians, the, 61i 
 Baccio della Porta, 33. 
 Bagnarea, Tuscany, 69. 
 Bajazet, Sultan, 307. 
 Balaam, 196, 232. 
 Balbina, St., 58. 
 Baldwin II., 186, 306, 307. 
 Bamberg in Germany, Monastery of, 29, 
 
 142. 
 Bamborough Castle, 247. 
 Bangor, 58. 
 
 Banner, Symbolism of, 7. 
 Barachiel the Helper, 15. 
 Barbara, St., 7, 36, 58. 
 Barbarossa, Emperor, 197. 
 Barberini, Cardinal, 222. 
 Barcelona, 110, 267. 
 Bardney, 248. 
 "Barefoot Carmelites," "Scalzi," and 
 
 " Padvi Teresiani," 290. 
 Bari, 241. 
 
 Barking, in Essex, 108. 
 Barmherzigen Briider, 170. 
 B.irnabas, St., 59. 
 Bartholomew, St., 25, 60, 137. 
 Bartolomeo, 244. 
 Bartolommeo, Fra, 3-3. 
 Basileo, San, Church of, 244. 
 Basilians, Order of, 60. 
 Basilica of San Paolo-fuori-le-mura, 29. 
 Basilica of Sant' Ambrogio Maggiore, 49. 
 Basilissa, 177. 
 Basil, St., Order of, 93. 
 Basil the Great, St., 60, 136, 231, 243. 
 Basket with Roses, 98. 
 Basle, 132. 
 Bassi, Paolo di, 116. 
 Bathsheba, 19. 
 Baths of Caracalla, 79. 
 Bavaria, 70, 248. 
 Bavon of Ghent, St., 29, 61, 184. 
 Beasts, the Four, 21. 
 Beato, II, 55. 
 Beatrix de Cepeda, 289. 
 Bede, 143. 
 
 Bede the Venerable, St., 61, 306. 
 Beehive, Symbol, 67. 
 
828 
 
 INDEX. 
 
 Bees, St., 143. 
 
 Bega, 143. 
 
 Beggars, 28. 
 
 Bel and the Dragon, 61. 
 
 Belcastro, 297. 
 
 Belem, Monastery of, 34, 155. 
 
 Belgium, 364. 
 
 Belgrade, Siege of, 162. 
 
 Bell, 54. 
 
 Bellerophon, 129. 
 
 Bell, Symbolism of, 7. 
 
 Benibo, Cardinal, 33. 
 
 Benedetto da Maiano, 32. 
 
 Benedict, Bennet Biscop, or St. Bennet of 
 
 Wearniouth, 65. 
 Benedictine Habit, 58. 
 Benedictine Order, 57, 63, 64, 88, 231. 
 Benedictines, the, 28, 274. 
 Benedict of Anian, St., 29, 65. 
 Benedict, St., 28, 29, 63, 67, 94, 109, 115, 
 
 154, 164, 230, 261, 275. 
 Benevento, 153. 
 Benizi, St. Philip, 30. 
 Bennet Biscop, St., 65. 
 Bennett, St., 29. 
 Benno, St., 65. 
 Berengaria of Castile, 113. 
 Berengarius III., 39. 
 Berenger, Count, 51. 
 Berg, Duchy of, 289. 
 Bergamo, City of, 40. 
 Bernardino da Feltri, St., 68. 
 Bernardino of Siena, St., 32, 67. 
 Bernard of Clairvaux, St., 28, 66. 
 Bernard of Menthon. St., 67. 
 Bernardone, Pietro, 117. 
 Bernardo Ptolomei, St., 29, 67. 
 Bernard, St., 192. 
 Bernard, St., Monasteries of, 67. 
 Bertha of Beindeleben, 103. 
 Bertha, Queen of England, 57. 
 Berthaire, King, 204. 
 Borytus or Bey rout, 127. 
 Bethany, Mary of, 224. 
 Bethesda, the Pool of, 304. 
 Bethlehem, 24. 138, 155, 156, 168, 196, 251. 
 Bethsaida, 258. 
 Bethulia, 173. 
 Betrayal of Christ, 279. 
 Bil)iana, St., 68. 
 Birds, 19. 
 Bithynia, 40. 50. 
 Black Sea, 281. 
 Black, Symbolism of, 9, 29, 30. 
 
 Blaise of Sebaste, St., 68. 
 
 Blanche of Castile, 148, 186. 
 
 Blocksberg, 321. 
 
 Blood of Christ, the, 307. 
 
 Blue Mantle, 9. 
 
 Blue, Symbolism of, 9. 
 
 Blue Tunic, 9. 
 
 Boatmen, Patron of, 178. 
 
 Bodleian Library, Oxford, 73. 
 
 Bogaris, King of Bulgaria, 93. 
 
 Bohemia, 116. 166, 189, 263. 
 
 Boleslaus, 189. 
 
 Bologna, 33, 51, 54, 76, 97, 107, 115, 145, 
 
 258, 263. 
 Bolsena, Cathedral of, 81. 
 Bolsena, Lake, 81. 
 Bonaventura, St., 28, 32, 69. 
 Boniface, St., 27, 29, 70, 71, 111, 184, 276, 
 
 319, 321. 
 Boniface (St. Aglae), 44. 
 Bons-hommes, Les, 122. 
 Book, 59, 67, 75, 94, 97. 
 Book of Decrees, the, 55. 
 Book, Symbolism of, 7, 16, 20, 27. 
 Book, the Sealed, 21. 
 Borghese, Scipio, Cardinal, 50. 
 Borgia, Francis, 286. 
 Borgognone, 30. 
 Brabant, 127, 259. 
 Brabant, Duke of, 61. 
 Brancacci Chapel, 33. 
 Brandeum, Miracle of, 134. 
 Brera, Milan, 93. 
 Brescia, City of, 42, 111, 176. 
 Brice, St., 71, 184. 
 Bride of Christ, the, 6, 209. 
 Bridget of Ireland, St., 71. 
 Bridget of Sweden, St., 27, 30, 71. 
 Brigittines, or Brigitta, Order of, 30, 7L 
 Brignolles, 187. 
 Britain, 57. 
 Brown, Dark, 31. 
 Brun, Le, 187. 
 Bruno, St., 29, 30, 72, 144. 
 Brussels, 137. 
 Bulalmacco, ."^08. 
 Builder's Rule, 25. 
 Bull, Symbol, 90. 
 Burgos, Cathedral of, 113. 
 Bury St. Edmunds, 101. 
 Butler, Kev. Allan, 243, 307. 
 Butler's, Allan, "Lives of the Saints," 
 
 93. 
 Byzantium, 41. 
 
INDEX. 
 
 329 
 
 CADWALLADER, 247. 
 Csedmoii the Poet, 72. 
 Caernarvonshire, 220. 
 Cassar Augustus, 194. 
 Caesarea in Cappadocia, 60, 98, 184, 294. 
 Cain, 179. 
 Cairo, 200. 
 Caius, Pope, 287. 
 Calabria, 72, 105, 121. 
 Caldron, Symbolism of, 7. 
 Calista, 98. 
 
 Calocerus the Martyr, 42. 
 Calvary, Procession to, 274. 
 Calvinists, the, 70. 
 Camaldolesi, the, 28-30, 272. 
 Campo-Maldoli, 272. 
 Campo Santa, Pisa, 108, 179, 190, 266. 
 Cana of Galilee, 227. 
 Candace, Queen, 259. 
 Candelabrum, Symbolism of, 8. 
 Candlestick of Moses, the, 13. 
 Canterbury, 57. 
 
 Canterbury, Archbishop of, 48, 99. 
 Canterbury Cathedral, 48. 
 Capistrano, St. John, 162. 
 Capitoline Hill, 222. 
 Cappadocia, 50, 127, 133, 268. 
 Capua, 243. 
 Capuccini, the, 113. 
 Capuchins, the, 31, 113. 
 Caracalla, Baths of, in Rome, 39, 79. 
 Caracci, Annibale, 96. 
 Cardinal's Hat, 28. 
 Carducho, 30. 
 
 Caritad, Church of, Seville, 106. 
 Caritad, the, 170, 172. 
 Carlos, Don, 95. 
 Carlstein, 166. 
 Carmelite, Barefooted, 172. 
 Carmelite (St. Angelus), the, 51. 
 Carmelites, the, 33, 46, 204. 
 Carmel, Mt., 33, 168, 204. 
 Carmel, Mt., Order of, 290. 
 Carmine, Church of, 33. 
 Carpophorus, St., 264. 
 Carsagamala, 286. 
 Cartaphilus, 322. 
 Carthage, 92, 235, 252. 
 Carthage, Bishop of, 57. 
 Carthusians, the, 29, 30, 72. 
 Casimir, St., 28, 73. 
 Caspar, 197. 
 Cassian, St., 73. 
 Cassino, Monte, 244. 
 
 Castello, 185. 
 
 Castiglione, Marchese di, 185. 
 
 Castile, 148, 170. 
 
 Castile and Leon, 113. 
 
 Castle of St. Angelo, 232. 
 
 Catalonia, 267. 
 
 Catalonia, Governor of, 123. 
 
 Catania, 42, 187. 
 
 Caterina de Vigri, St., 76. 
 
 Cathari, the, 256. 
 
 Catherine, St., 6, 7, 35, 36, 97. 
 
 Catherine of Alexandria, St., 73, 76. 
 
 Catherine of Bologna, St., 76. 
 
 Catherine of Siena, St., 27, 28, 32, 46, 76. 
 
 Catherine of Sweden, St., 77. 
 
 Cato, 89. 
 
 Cecilia, St., 6, 7, 9, 36, 77. 
 
 Cecilia-in-Trastevere, Church of, 78. 
 
 Cedar of Lebanon, 21. 
 
 Cedd (St. Chad), 79. 
 
 Cedon, 225. 
 
 Celestine, Pope, 250. 
 
 Celsus, St., 78, 130. 
 
 Cemetery of Calixtus, Rome, 78. 
 
 Centa, 171. 
 
 Cerfroy, 165. 
 
 Certosa at Rome, 30. 
 
 Certosa di Pavia, 30. 
 
 Cesarea, 268. 
 
 Cesarea, St., 136. 
 
 Cesareo, or Caesarius, St., 79. 
 
 Cesena, 269. 
 
 Cesla.s, 145. 
 
 Chad of Lichfield, St., 79. 
 
 Chains, 58. 
 
 Chalcedon, 163. 
 
 Chalcedonia, 110. 
 
 Chalcis, 154. 
 
 Chalice, Symbolism of, 7. 
 
 Chalice, with the Serpent, 25. 
 
 Chalons, 318. 
 
 Chamuel, the Archangel, 15, 16. 
 
 Chant, the Gregorian, 133. 
 
 Chantal, la Mere, 79. 
 
 Charity, Brothers of, 170. 
 
 Charlemagne, 65, 80, 179, 184. 
 
 Charles Borromeo, St., 80, 260. 
 
 Charles of Provence, 226. 
 
 Charles V., 155, 298. 
 
 Charles VIIL, 12L 
 
 Chartres, 81. 
 
 Charlres, Cathedral of, 13. 
 
 Chartreuse, 144. 
 
 Chartreuse, La Grande, 72. 
 
330 
 
 INDEX. 
 
 Chartreux, Monastery at, 73. 
 
 Cheron, St., 81. 
 
 Cherub, the, 22. 
 
 Cherubim, the, 14, 16. 
 
 Cheb^ter, 58, 322. 
 
 Childeric, 126. 
 
 Childibert II., 233. 
 
 Children, 28. 
 
 China, 123. 
 
 Chlodomir, King, 283. 
 
 Chosroes, 3, 305. 
 
 Christ and Abgarus, 37. 
 
 Christ crowned with Thorns, 274. 
 
 Christ in the Temple, 274. 
 
 Christ lost by his Mother, 279. 
 
 Clinst, the Infant, 27. 
 
 Christ with the Doctors, 279. 
 
 Chnsteta, 98. 
 
 Christina, St., 7, 81. 
 
 Christopher, St., 3G, 82. 
 
 Chrysanthus, St., 85. 
 
 Chrysogonus, St., 49, 50, 85. 
 
 Chrysostom, St. John, 102, 178. 
 
 Church of Santa Croce, Florence, 68. 
 
 Church, Symbolism of, 7, 11. 
 
 Cilicia, 60, 178. 
 
 Cimabue, 33, 164. 
 
 Cinque Martiri, 264. 
 
 Circus Maximus, 49. 
 
 Circus of Caligula, 255. 
 
 Cistercians, the, 29, 30. 
 
 Citeaux, Monastery of, 66. 
 
 Citta Ducale, Umbria, 113. 
 
 City of David, the, 20. 
 
 Clairvaux, Abbey of, 66. 
 
 Clara of Monte Kalco, St., 87. 
 
 Clara, St., 28, 32, 85, 118, 120. 
 
 Claudius, 254. 
 
 Clavijo, 152. 
 
 Clement of Alexandria, 159. 
 
 Clement, Pope, 95. 
 
 Clement IV., Pope. 297. 
 
 Clement X., Pope, 273. 
 
 Clement, St., 8, 87, 146. 
 
 Clemente, San, Church of, 87, 146. 
 
 Clement e, San, Convent of, Seville, 114. 
 
 Cleodolinda, 127, 128. 
 
 Cleophas, 153. 
 
 Cloaca Maxima, 278. 
 
 Closed Gate, the, 20. 
 
 Clotaire II., King, 107. 
 
 Clothairc V., of France, 264. 
 
 Clotilda, St., 81, 88, 126, 283. 
 
 Cloud, St., 88. 
 
 Clovis, King of France, 88, 271, 283. 
 
 Club, 25. 
 
 Club. Symbolism of, 7. 
 
 Cluniacs, the, 29. 
 
 Coals in Hand, Symbol, 71. 
 
 Cock, Svmbolism of, 8. 
 
 Coclian Hill (Rome), 47, 133, 166, 180, 264, 
 
 279. 
 Coeli-Syria, 138. 
 Coifi, 252. 
 Coliseum, 264. 
 Colle dlnferno, 120. 
 Coin, the River, 46. 
 Cologne, 72, 91, 99, 111, 129, 142, 230, 244, 
 
 311. 
 Cologne, Cathedral of, 31. 
 Cologne, Kings of, 197. 
 Colors, Symbolism of, 8. 
 Columeire,283. 
 Columna, Cardinal, 307. 
 Com mod us, 109. 
 Communion of Mary, 204. 
 Como, Cathedral of, 37. 
 Company of Jesus, the, 147. 
 Compostella, 72, 151, 153, 170. 
 Comtes-de-Saint-Gilles, 131. 
 Concordia, 143. 
 
 Congregation of Sisters of Charity, 320. 
 Connaught, 250. 
 
 Conon, Prince, or Ethereus, 309, 312. 
 Conrad, Confessor of St. Elizabeth, 106. 
 Constance, 132, 270. 
 Constantia, 45, 134, 166. 
 Constantine, Cross of, 4. 
 Constantine, Emperor, 45, 73, 88, 138, 176, 
 
 220, 239, 279, 304, 306, 323. 
 Constantine Porphyrogenitus, Emperor, 38. 
 Constantinople, 38, 41, 51, 59, 60, 93, 103, 
 
 125, 130, 162, 163, 176, 186, 197, 237, 238, 
 
 249, 287, 305. 
 Constantius, 176. 
 Constantius Chlorus, 138. 
 Conti, Sigismund, 212. 
 Conventuals, the, 31. 
 Cope, the, 58. 
 Copenhagen, 153. 
 Cord, Knotted, Symbol, 31. 
 Cordeliers, the, 118. 
 Cordova, 113, 242. 
 Corfe Castle, 101. 
 Corn, Ears of, Symbolism of, 8. 
 Cornelius, St., 35. 
 Cornwall, 236. 
 Coronati, the, 264. 
 
INDEX. 
 
 331 
 
 Coronation of the Virgin, 13, 207, 208, 
 
 209. 
 Coronation, the, 274, 279. 
 Correggio, 35. 
 Corsica, 17G. 
 Cortes, the, 291. 
 Cortona, 55, 215. 
 Cosmo, St., 36, 90. 
 Costanzo, St., 91. 
 Costis, 73. 
 Coucy, 245. 
 Councillors of God, 14. 
 Coventry, 132. 
 Craco, 145. 
 
 Crediton, Devonshire, 70. 
 Creed of St. Athanasius, 56. 
 Creed, the Apostles', 24. 
 Creed, the Nicene, 14. 
 Cremona, 30, 34, 215, 245, 283. 
 Cremona, Cathedral of, 46. 
 Crescentius, 243, 244. 
 Crescent, Symbolism of, 11, 
 Crispianus, St., 91. 
 Crispin, St., 91. 
 Croatia, 264. 
 
 Croce, Santa, Church of, 68. 
 Cromwell, 250. 
 Crosier, 25, 67. 
 Cross, St. Andrew's, 25, 50. 
 Cross, Symbolism of the, 3, 8. 
 Cross, the Greek, 21. 
 Cross, the True, 3, 138. 
 Crown, 75, 82. 
 
 Crown of Roses, Symbol, 78. 
 Crown, Symbolism of, 6, 27. 
 Crown of Thorns, Symbolism of, 8, 27. 
 Crown of Thorns, the, 307. 
 Croyland Abbey, 137. 
 Crucifix, the, 27. 
 
 Crucifixion, the, 202, 274, 279, 283. 
 Crucifixion, Symbols of the, 8, 10, 12. 
 Crutch, 54. 
 Ctesiphon, 176. 
 
 Cuevas, Santa Maria de las, 72. 
 Cumae, 281. 
 
 Cunegunda, St., 91, 141. 
 Cunibcrt, St., 91, 314. 
 Cup, the. 16. 
 
 Cuthbert of Durham, St., 91, 111, 247. 
 Cybele, 2:}3. 
 Cypress, the, 20. 
 Cyprian, St., 35, 92. 
 Cyprus, 59. 
 Cyriaca, 180. 
 
 Cyriacus, 312. 
 
 Cyril, St., 93, 254. 
 
 Cyrus, King of Babylon, 61. 
 
 DACIAN, 111, 128. 
 Dagnus, King of Lycia, 84. 
 Dagobert, King, 91, 95, i07. 
 Dale Abbey, 94. 
 Dalmatia, 275. 
 Damascus, 176. 
 Damasus I., Pope, 323. 
 Damian, St., 36, 90. 94. 
 Damiano, San, Convent of, 86. 
 Damiano, San Perugia, 117. 
 Damietta, 119. 
 Danegelt, 102. 
 Daniel, 19, 21, 61, 124, 2-32. 
 Daniel, the Book of, 288. 
 Daria. 308. 
 Daria, St., 85, 94. 
 David, 13, 19, 303. 
 David, Race of, 156, 167. 
 Dead Nuns, Legend of, 94. 
 Dead Sea, 158, 254. 
 Death of Joseph, the, 201. 
 Death of the Virgin, 204. 
 " De Bono Mortis,'" the, 71. 
 Decius, p:mperor, 42, 234, 268, 279, 280. 
 Decius, Persecution of. 111, 279. 
 Delphi, 281. 
 Delphine, St., 94, 102. 
 Demon, the, 67. 
 Denis, St., 36, 81, 91, 94, 100, 132, 143, 136, 
 
 22.9. 
 Deposition, the. 202, 279. 
 Descent from the Cross, the, 202. 
 Descent of the Holy Ghost, 203, 274. 
 Diana, 202. 
 
 Diana at Ephesus, 159. 
 Diana. Temple of, 263. 
 Dice, Symbolism of, 8. 
 Didron,' 2, 3. 
 Didymus, 293. 
 Diego d' Alcala, St., 95. 
 Dies Irae, 280. 
 Digna. 41. 
 Diu:na, St., 95. 
 Dijon, 66. 
 Diocletian, 90, 92. 108, 109, 114, 127, 128, 
 
 145, 182, 187, 236, 248, 256, 264, 276, 
 
 287, 317. 
 D'ocletian, Persecution of, 46, 49, 51. 
 Dion Chrysostomus, 254. 
 
332 
 
 INDEX. 
 
 DJony?ius, 279. 
 
 l)i(»iiysiu?-, King of Portuf^l, 106. 
 
 Dioiiy.-ius tlie Areopagite, 14, 94, 207. 
 
 iJiosc'oru!;;, 58. 
 
 Dispute ill the Temple, the, 201. 
 
 Dniester, the, 145. 
 
 Do;,', Symbol. 97, 216. 
 
 Dulpliiii, Symbolism of, 2. 
 
 Domatilla, Flavia, 39. 
 
 Domenichino, 29, 156, 244. 
 
 Domenico, San, 190. 
 
 Dominations, the, 15. 
 
 Domine quo vadisV 255. 
 
 Dominican Nuns, Order of, 97. 
 
 Dominican Order, 45, 77, 267. 
 
 Dominicans, tiie, 31-33, 55, 145. 
 
 Dominick, St., 32, 96, 145, 256, 274. 
 
 Dominick, St., Convent, Siena, 76. 
 
 Dcminick, St., Order of, 273. 
 
 Domitian, Emperor, 39, 87, 159, 162, 229. 
 
 Domitilla, 87. 
 
 Donatello, 32, 227. 
 
 D<inato of Arezzo, St., 97. 
 
 Donato, St., 36, 142. 
 
 Dorat, Cross of, 4. 
 
 Dorothea, St., 5, 28, 98. 
 
 Dottore Seralico, II, .32, 69. 
 
 Dove, 61, 91, 107, 109, 134, 167. 
 
 Dove, Symbolism of, 5, 12, 24, 28. 
 
 Down, 250. 
 
 Dratcon, Symbolism of, 4, 13, 28. 
 
 Drahomira, 189. 
 
 Drusiana, 160. 
 
 Dublin. 250. 
 
 Duns Scot us, 99. 
 
 Dunstan, St.. 29, 98, 100, 101. 
 
 Durandus, 33. 
 
 Durer, Albert, 127. 
 
 Durham, Bishop of, 29. 
 
 Durham, Cathedral of, 92. 
 
 Dusbeldorf, 290. 
 
 ■pAGLE, the, 22, 25, 161. 
 
 -*--* Ear of Malchus, Symbolism of, 8. 
 
 Earth, Symb<tlism of, 11. 
 
 Eblia of Coldin^jham, St., 99. 
 
 Ebb s Head. St., 109. 
 
 Ebro, the, 150. 
 
 Erbataiie, 173, 299. 
 
 Etic Af/nits Del. 4. 158. 
 
 Ecclesiastical History, St. Bede, 61. 
 
 Edessa, 37, 38, 47. 
 
 Edgar, King, 99-101. 
 
 Edinburgh, 131. 
 
 Edith of Polesworth, 100, 236. 
 
 Edith of Wilton, St., 100. 
 
 Edmund, King, 99. 100. 
 
 Edna of Ecbatane, 301. 
 
 Edward, King and Confessor, St., 101, 114, 
 
 160. 
 Edwin, King, 99, 142, 252. 
 Egbert, King, 235. 
 Egfrid, King, 109. 
 Etiidio, St., 240. 
 Egregius Doctor Hispaniae, 149. 
 Egypt, 168, 186, 190, 217, 229. 
 Egyptian Cross, 3. 
 Eichstadt, 29, 321. 
 Eisenach, 103. 
 
 Eleazar de Sabran, St., 94, 102. 
 Elenora of Spain, 114. 
 Eleutherius, 95. 
 Eifleda, 248. 
 Elfrida, 101. 
 Elgiva, 99. 
 
 Elijah, the Prophet, 33, 204. 
 Elisabeth, St , 102. 
 Elizabeth, 158, 194, 201, 250. 
 Elizabeth of Austria, 73. 
 Elizabeth of Hungary, St., 6, 28, 32, 103. 
 Elizabeth of Portugal, St., 106. 
 Elizabeth, Queen, 106. 
 Elmo, St., 108. 
 Kloy of Noyon, St., 107. 127. 
 Eiphege, St., 107. 
 Ely, 322. 
 
 Ely, Cathedral of, 109. 
 Emeric, St., 287. 
 Enclosed Garden, the, 20. 
 England, 181, 182. 
 Enns, the River, 116. 
 Entombment, the, 202. 
 Enurchus, or Evurtms, St., 107. 
 Ephcsus, 159, 204, 205, 279. 
 Eplicsus, St., 108. 
 Ephrem of Edessa, St., 108. 
 Epiphany, the, 196. 
 Erasmus of Formia, St., 108. 
 Krcolano, St., 108. 
 Eremitani. the, Padua, 31. 
 Erliard, 248. 
 Erythnva, 281. 
 Escurial, the, 34, 155, 181. 
 Esdras, 15. 
 Espinosa, 185. 
 Esquiline, the, 217, 262. 
 Esther, 19. 
 
INDEX. 
 
 333 
 
 Ethelberga, St., 108. 
 
 Ethelbert, King of England, 67. 
 
 Ethelfrid, 58. 
 
 Ethelred, 101. 
 
 Ethelreda, St., 109, 322. 
 
 Ethelwald, St., 100. 
 
 Ethiopia, 229. 
 
 Eucharist, the Holy, 8, 161, 180. 
 
 Eudoxia, Empress, 163, 255. 
 
 Eugenia, St., 109. 
 
 Eulalia, St., 109, 182. 
 
 Eunomia, 41, 110. 
 
 Euphemia, St., 110. 
 
 Euphemian, 47, 48. 
 
 Euphrosina, 97. 
 
 Eusebius, 37, 111, 154. 
 
 Eustace, St., 5, 110. 
 
 Eustochium, St., 252. 
 
 Eutropia, St. 41, 111. 
 
 Eutychia, 187. 
 
 Evangelists, the, 16, 23, 31, 157. 
 
 Evangelists, Symbols of, 12. 
 
 Eve, 16, 19. 
 
 Eve, Second, 210. 
 
 Ewald the Black, and Ewald the Fair, Sts., 
 
 111. 
 Ezekiel, 14, 19, 21. 
 
 FABER, Frederic Wilfrid, 260. 
 Fabian, St., 111. 
 Fabricius, 98. 
 
 Face in the Clouds, Symbolism of, 10. 
 Faith, St., 111. 
 Falcon, 61. 
 
 Farnese, Cardinal, 244. 
 Father of Orthodoxy, 56. 
 Fathers of the Church, the Latin, 48, 66, 
 
 281. 
 Faucon, 165. 
 Faustinus, St., 42, 111. 
 Felice, San, 218. 
 Felicitas, St., 112. 
 Felix de Cantalicio, St., 32, 113. 
 Felix de Valois, St., 112, 165. 
 Felix, or Felice, St., 113. 
 Felix, Son of Felicitas, 112. 
 Felix, St., 2.30, 236. 
 Ferdinand of Castile, St., 113, 149. 
 Ferdinand, Prince, 96. 
 Ferdinand, St., 149. 
 Ferdinand the Catholic, 146. 
 Fermo, 242. 
 Ferrara, 59, 96, 229. 
 
 Ferrymen, Patron of, 178. 
 
 Fescennius, 95. 
 
 Festival of St. Blaise in Yorkshire, 69. 
 
 Festival of the Rosary, 275. 
 
 Fidanga, Giovanni, 69. 
 
 Fiesole, 50, 55, 272. 
 
 Fiesole, Angelico da, 33. 
 
 Filippino Lippi, 33. 
 
 Filomena, St., 114. 
 
 Fina of Gemignano, St., 115. 
 
 Fire, Protector against, 54. 
 
 Fire, Symbolism of, 6. 
 
 Fish, Symbolism of the, 2, 14, 25, 28. 
 
 Fish with Key in its Mouth, 66. 
 
 Fitzurze, Reginald, 296. 
 
 Five Wounds, Symbolism of, 8. 
 
 Flagellation, the, 274. 
 
 Flames of Fire, 54. 
 
 Flames, Symbolism of, 6. 
 
 Flaming Heart, Symbolism of, 6, 27t 
 
 Flaming Sword, 16. 
 
 Fl.mders, 131. 
 
 Flavia Domitella, 39. 
 
 Flavia, St., 29, 115, 261. 
 
 Flavian, 162. 
 
 Flavius Claudius, 176. 
 
 Fleur-de-Lys, 187. 
 
 Fleur-de-Lys, Symbol, 88. 
 
 Fleur de Marie, 193. 
 
 Flight into Egypt, 168, 199, 279. 
 
 Florence, 31, 33, 50, 55, 68, 70, 91, 107, 158, 
 
 163, 164, 208, 227, 234, 235, 259, 261, 268. 
 Florence, Archbishop of, 55. 
 Florentius, 64, 231. 
 Florian, St., 115. 
 Flowers, Symbolism of, 6, 20. 
 Foligno, 91. 
 Fontaine, 66. 
 Fonte-Branda, Siena, 76. 
 Fontevrauld, France, 29. 
 Forli, 231. 
 Formia, 108. 
 Forum, the, 222. 
 Fossa-Nova, 298. 
 Fossa-Nova, Cardinal di, 97. 
 Fountain, the, 20. 
 Fountain of Mary, 200. 
 Fra Angelico, 33. 
 Fra Bartolommeo, 33, 257. ' 
 Fra Farina, 80. 
 
 Francesca Romana, St., 116, 255. 
 Francis I., 122. 
 Francis, St., 27, 28, 31, 32, 54, 55, 68, 69, 
 
 86, 97, 216. 
 
334 
 
 INDEX. 
 
 Francis, St., Order of, 102, 187, 273. 
 
 Francis Burgia. St , 123. 
 
 Francis do Paula, St., 121. 
 
 Francis du Sales, St., 27, 79, 122. 
 
 Francis of Assisi, St., 117, 121. 
 
 Francis Xavier, St., 34, 122. 
 
 Franciscans, Founder of, 117. 
 
 Franciscans, Order of, 31, 32, 54, 186. 
 
 Francisco da Lucia, 115. 
 
 Francisco, San, Church of, at Aquila, G8. 
 
 Francisco, San, Chui-ck of, at Pisa, 115. 
 
 Frascati, 244. 
 
 Frati Minori, 119. 
 
 Frederick II., Emperor, 105. 
 
 Frediano of Lucca, St., 124. 
 
 "Fridolin," Schiller's, 107. 
 
 Freiberg, 242. 
 
 Freres de T Observance, 68. 
 
 Friesland, 70, 111, 289. 
 
 Frondisia, 42, 43. 
 
 Fruit of the Spirit, 6. 
 
 Fruit, Symbolism of, 6, 20. 
 
 Fulda, 71, 184. 
 
 GABAEL, 300. 
 Gabriel, St., the Archangel, 5, 15, 16, 
 124, 109, 193, 236. 
 Gaddi, Taddeo, 29, 32, 33. 
 Gaeta, 244. 
 Gains, 42. 
 
 Galerius ^laxiraian. Emperor, 40, 11.5, 249. 
 Galgano, Monte, 232, 244. 
 Galilee, 150. 
 Galilee, Cana in, 201. 
 Galla Placida, Empress, 161. 
 Gamaliel, 28G. 
 Garcilasso de la Vega, 123. 
 Garden of Eden, 16. 
 Garter, Order of the, 129. 
 Gaudentius of Novara, St., 125. 
 Gaudenzio, St., 125. 
 Gaul, 154, 230. 
 Gemignano, San, 115. 
 Geminianus, St., 125. 
 Geneva, 67. 
 
 Geneva, Bishop of, 122. 
 Geneva, Lake, 230. 
 Gen^vidve, St.. 95, 125. 
 Genevieve of Brabant, 127. 
 Genoa, City of, 38. 49, 78, 181, 182. 
 George of Cajipadocia, St., 127. 
 George, St., 4. 35, 36, 40, 141, 218, 293. 
 Gareon, St., 129. 
 
 Germain, St., 125, 131. 
 
 Gerirudo of Nirvtlle, St., 137. 
 
 Gervais, St., Church of, 115. 
 
 Gervasius, St., 78, 130, 230, 320. 
 
 Gervii, Prince of the, 109. 
 
 Gesu, Church of, Rome, 124. 
 
 Gethsemane, Garden of, 274. 
 
 Geysa, Duke, 287. 
 
 Ghent, 61, 184. 
 
 Ghirlandajo, 30. 
 
 Ghost, the Holy, 5, 12. 
 
 Gibbon, 279. 
 
 Gibraltar, 171. 
 
 Gideon, 19, 232. 
 
 Gilbert a Becket, 295. 
 
 Giles, St., 5, 29, 131, 263. 
 
 Giorgio-in-Alga, San, 185. 
 
 Giorgio Maggiore, San, 218. 
 
 Giorgio, San, Convent of, 86. 
 
 Giottino, 32. 
 
 Giotto, 32, 119. 
 
 Giovanni, Fra, 55. 
 
 Giovanni in Olio, San, 159. 
 
 Giovanni Patricio, 216. 
 
 Giovita, St., 42. 
 
 Giralda, the, 178. 
 
 Giulia, St., 143. 
 
 Giulio Canipi, 284. 
 
 Ginstina, San, Church at Padua, 29. 
 
 Glanfeuil, 231. 
 
 Glastonbury, 98, 99, 236. 
 
 Glastonbury, Abbey of, 131. 
 
 Globe, the,'l9. 
 
 Gloria in Exrelsis, 195, 246, 266. 
 
 Gloria Patri, 274. 
 
 Glory, Symbolism of the, 2. 
 
 Gloucestershire, 248. 
 
 Goa, 123, 294. 
 
 Godfrey of Bouillon, 132. 
 
 Godfrey of Boulogne, 129. 
 
 God the Father, Symbols of, 9. 
 
 God the Son, Symbols of, 11. 
 
 Gold Color, Symbolism of, 9. 
 
 Golden Fleece, Order of, 60. 
 
 Golden Gate, the, 157. 
 
 Gondoforus, 294. 
 
 Gondubald. 283. 
 
 Goose, Symbol, 222. 
 
 Gordian, 133. 
 
 Gorgonin, St , 136. 
 
 Gospel, tile, 58. 
 
 Goths, tlie, 149. 
 
 Gourd, the, 16. 
 
 Governors', the, 15. 
 
INDEX. 
 
 335 
 
 Gracchi, the, 155, 251.. 
 Grado, 185. 
 
 Grammont in Flanders, 41. 
 Granada, 171. 
 
 Grapes, Biiiiclies of, Symbolism of, 8. 
 Grata, St., 40, 133. 
 Gray, 2!), 31. 
 Gray, Symbolism of, 9. 
 Great Litanies, 232. 
 Great Martyr, 129. 
 Greece, 50. 
 Greek Cross, 3, 4, 21. 
 "Green, S^Miibolism of, 9. 
 Greenwich, 48. 
 Gregorian Chant, 133. 
 Gregono, San, Church of, 133. 
 Gregory IX., Pope, 267. 
 Gregory XI., Pope, 77. 
 Gregory XIII., Pope, 274. 
 Gregory, St., 57, 61, 115, 133, 190, 232, 278. 
 Gregory of Nazianzen, St., 60, 136. 
 Gregory of Tours, St., 306. 
 Grenoble, 72. 
 Greve, Place de, 127. 
 Grisogono, St., 49. 
 Grotta Ferrata, 244. 
 Grotta Ferrata, Convent, 29. 
 Gualberto, St. John, 163. 
 Guastala, 59. 
 Gudula, St., 137. 
 Guelphs and Ghibellines, 68. 
 Guido, 261. 
 Guido da Siena, 33. 
 Guthlac of Croyland, St., 137. 
 Guyenne, Duke of, 220. 
 Guzman, House of, 96. 
 
 TTABAKKUK, Prophet, 63, 205, 232. 
 
 -'--'- Habits of various Orders, 32. 
 
 Hades, 158. 
 
 Hadrian, 2-32, 275, 305. 
 
 Haerlem, 61. 
 
 Hagar, 232. 
 
 Halberd, the, 25. 
 
 Hammer, Symbolism of, 8. 
 
 Hanbury, 322. 
 
 Hand, Symbolism of, 9. 
 
 Hanover, 40. 
 
 Haroun al Raschid, 241. 
 
 Hart, Symbolism of, 5. 
 
 Heart, Flaming, 27. 
 
 Heart, Symbolism of, 6, 8. 
 
 Hebron, Valley of, 303. 
 Heidenheim, 321. 
 
 Heifer, Sacrilice of. Symbolism of, 12. 
 Helena, 254. 
 
 Helena, Empress St., 89, 137, 197, 220, 304. 
 Helen of Troy, 255. 
 Heliodorus, 138. 
 Heliogabalus, 251. 
 Heliopolis, 58, 94, 199. 
 Hellespont, the, 281. 
 Henry II. of England, 295. 
 Henry II., St., of Bavaria, 41, 141, 181, 287. 
 Henry IV., Emperor, 65. 
 Henry IV., of England, 244, 319. 
 Henry VIII., 250. 
 Heracliiis, Emperor, 305. 
 Herefordshire, 58. 
 Herman-Joseph, St., 142. 
 Herman of Thuringia, 103. 
 Hermengildus. St., 142, 149. 
 Hermione, St., 258. 
 Hermits of St. Francis, 121. 
 Hermogenes, 150. 
 Hermolaus, 249. 
 Herod, 150, 158, 196, 199. 
 Herrera, 142. 
 
 "Hidden Gem, The," by Cardinal Wise- 
 man, 48. 
 Hierapolis, City of, 38, 258. 
 Hierotheus, 207. 
 Hilaria, St., 41. 
 Hilarion, St., 97, 142. 
 Hilary, St., 142. 
 Hilda of Whitby, St., 72, 142. 
 Hildegarde, Empress, 184. 
 Hind, Symbolism of, 5, 28. 
 Hippo, Bishop of, 57. 
 Hippo, St. Augustine of, 30. 
 Hippolytus, St., 143, 181. 
 Hircanus, 139. 
 Hog, Symbolism of, 54. 
 Hohenburg, 248. 
 Holofernes, U3, 173. 
 Holy Cave, 226. 
 Holy Family, 200. 
 Holy Ghost] Symbols of, 12, 13. 
 Holy Island, 92. 
 Honoria, Princess, 125. 
 Honorius, Emperor, 47, 48. 
 Honorius, Pope, 120. 
 Honorius III., Pope, 256. 
 Hospitallers, Order of, 170. 
 Howard, Cardinal, 33. 
 Hubert, St., 5, 143, 178. 
 
336 
 
 INDEX. 
 
 Huesca, 180. 
 
 Hugh Capet, 243. 
 
 Hugh, Bishop of Lincoln, St., 144. 
 
 Hugh of Grenoble, St., 144. 
 
 Hugh, St. Martyr, 144. 
 
 Hugo, 163. 
 
 Hugo, Bishop of Grenoble, 72. 
 
 Humbert, Bishop, 101. 
 
 Hungarians, the, 162. 
 
 Hyacinth, St., 145. 
 
 Hydrophobia, 144. 
 
 Hypatia, 93. 
 
 TAGO, St.. or St. James, 113. 
 
 -'- Tconium, 291. 
 
 Ignatius Loyola, St., 34, 122, 124, 146. 
 
 Ignatius of Antioch, St., 87, 146. 
 
 I. H. S., 27. 
 
 lidefonso, St., 29,147, 182. 
 
 lllyria, 49. 
 
 Immaculate Conception, Doctrine of, 99. 
 
 Immaculate Conception, Our Lady of, 209. 
 
 Imola, Patron of, 73, 229. 
 
 Ina, King, 109. 
 
 Incarnation, the, 19, 22, 283. 
 
 Incoronata, the, 208, 209. 
 
 Infant Christ, the, 27. 
 
 Innocent I., Pope, 47, 48. 
 
 Innocent II.. Pope, 66. 
 
 Innocent III., Pope, 119, 280. 
 
 Innocent IV., Pope, 86. 
 
 Innocent YIIL, Pope, 307. 
 
 Innocents, Massacre of the, 148. 
 
 Intarsiatura, 30. 
 
 Invention of the True Cross, 138. 
 
 Iphigcnia, 229. 
 
 IrenaMis, 254. 
 
 Irene, 277. 
 
 Iria Flavia, 151. 
 
 Isaac, 16, 232. 
 
 Isabel de Paz, 106. 
 
 Isabella, Empress, 123. 
 
 Isabella of France, St., 148. 
 
 Isaiah, 19, 21, 192. 198, 283. 
 
 IsHiah. Rapha(^rs Picture of, 31. 
 
 Isidore. St., Bishop of Seville, 142,149, 159. 
 
 I-^idore of I*i'lu>-ium, 254. 
 
 Isicb.re tlie Plouglnnan, St., 148. 
 
 Mam, 124. 
 
 Italian Trinity, the, 14. 
 
 Ives of Bretagne, St., 149. 
 
 Ivo, 145. 
 
 JACOB, 16, 196. 
 ^ Jacobins, the, 97. 
 Jacques, Kue St., Paris, 97. 
 Jago, St., Order of, 151. 
 James Major, St., 24. 
 James Minor, St., 25, 153. 
 James of Aragon, King, 257, 267. 
 James the Great, St., 149, 159. 
 Jameson, Mrs., 23, 204. 
 Januarius, St., 36, 153. 
 Januarius, Son of Felicitas, 112. 
 Japan, 122. 
 Jarrow, 61, 65. 
 Jean de France, 319. 
 Jehudiel, the Angel, 15. 
 Jehoshaphat, Valley of, 206. 
 Jeremiah, 21. 
 Jericho, 232. 
 Jerome, St., 4, 7, 13, 21, 28, 34, 35, 50, 63, 
 
 154, 168, 219, 223, 251, 281, 290. 
 Jerony mites, the, 34, 155. 
 Jerusalem, 50. 138, 147. 153, 196, 204, 206, 
 
 208, 223, 226, 254, 265, 287, 303, 306, 316- 
 Jerusalem, Symbol of, 12, 24. 
 Jesuit Order,' 123, 146. 
 Jesuits, the, 34. 
 Jew, the Wandering, 156. 
 Jews, 124. 
 
 Joachim, St., 156, 191. 
 Joacim, 288. 
 
 Joan, Countess of Ponthieu, 113. 
 Joan of Bavaria, 166. 
 Joanna II. of Sicily, 77. 
 John, 279. 
 John XVI., 243. 
 John, Abbot of San Mnrtino, 65. 
 John, St., 25, 201, 205, 209, 291. 
 John, St., and St. Paul, 166. 
 John, St., Gospel of, 61. 
 John conducting the Virgin to his Home, 
 
 202. 
 John de Matha, St., 112, 165, 257. 
 John of Avila, 171. 
 John the Baptist, St., 4, 16, 22, 64, 102, 
 
 157. 
 John the Evangelist, St., 7, 9, 12. 13, 22, 
 
 25, 135, 146, 158, 201, 202, 204, 227. 
 Jiilin Cnpistraiio, St., 162. 
 John Clirvsostom, St., 102. 
 Jolin Gualberto. St., 28, 103. 
 John Nepomuck, St., 105. 
 Jophiel, the Angel, 16. 
 Joppa, 161. 
 Jordan, the, 158, 223. 
 
INDEX. 
 
 33T 
 
 Joseph, St., 6, 9, 12, 30, 36, 167, 192, 194, 
 
 196, 201, 290. 
 Joseph of Arimathea, 132, 202. 
 Joshua, 232. 
 Jovita, St., 11], 170. 
 Joys, Seven, of the Virgin, 13. 
 Juan de Dios, St., 170. 
 Juan de la Cruz, St., 172. 
 Juan de Vargas, 148. 
 Judaja, 159, 169. 
 Judah, Tribe of, 167. 
 Judas, 180, 229. 
 •Judas, Dress of, 9. 
 Judas Iscariot, 172. 
 Judas Syriacus, or Omriacus and the True 
 
 Cross, 304. 
 Jude, St., 173, 196, 284. 
 Judith, 19, 156. 
 Judith and Holofernes, 173. 
 Julia, St., 176. 
 Julian, 81, 178. 
 Julian the Apostate, 60, 68, 97, 136, 166, 
 
 176, 221, 231, 322. 
 Julian Hospitator, St., 177. 
 Julian of Rimini, St., 178. 
 Juliers in Flanders, 131. 
 Julius II., 244. 
 Juno, 5. 
 
 Just, St., 34, 155. 
 Justa, or JCistina, St., 178. 
 Justin, St., 254, 255. 
 Justina, St., 5, 178. 
 Justina of Antioch, St., 5, 92, 178. 
 Justinian I., 51, 249. 
 
 KAISERWERDT, 290. 
 Kent, England, 57. 
 Keys, the, 25. 
 Kildare (St. Bridget), 71. 
 Kiov, in Russia, 145. 
 Kloster N"euberg, 18X 
 Knife, the, 25, 60. 
 Knife, the Sacrificial, 16. 
 Koran, the, 13, 279. 
 Kostka, St. Stanislaus, 34. 
 
 LABARUM, the, 4. 
 Lactia, wi'c of Lubrius, 95. 
 Ladder, Symbolsn of, 8. 
 La Madalcine, the, 320. 
 "La Madonna della Cintola," Legend of, 
 293. 
 
 Lamb of God, 24. 
 
 Lamb, Symbolism of, 4, 24, 28. 
 
 Lambert, St., 144. 
 
 Lambert of Maestricht, St., 179. 
 
 Lamech, 179. 
 
 Lamp, Symbolism of, 6. 
 
 Lance, the, 25, 306. 
 
 Lance, Symbolism of, 7. 
 
 Landolfo, 297. 
 
 Languedoc, 29, 257, 268. 
 
 Lantern, Symbolism of, 6, 8. 
 
 Laodicea, 47. 
 
 Lastingham, Priory of, 79. 
 
 Last Supper, 33, 153, 159, 180. 
 
 Lateran, St. John, Church of, 306. 
 
 Lateran, the, 77, 89, 114, 119, 135, 264. 
 
 Latin Cross, 3, 4. 
 
 Latin Fathers of the Church, 48. 
 
 Latin Gate, 159. 
 
 Laurati, Pietro, 190. 
 
 Laurence, St., 35, 141, 143, 180, 287, 317. 
 
 Lazare, St., 320. 
 
 Lazarus, 214, 225, 316. 
 
 Lazarus, St., 182. 
 
 Leander, 149. 
 
 Leander, St., 142, 182. 
 
 Lebanon, 205. ■ 
 
 Lebbeus, St., 284. 
 
 Legend of the Holy Girdle, 207. 
 
 "Legends of the Monastic Orders," by 
 Mrs. Jameson, 295. 
 
 Lemnos, 310. 
 
 Leo I., Pope, 37. 
 
 Leo X., Pope, 33, 200. 
 
 Leo XIII.. Pope, 208, note. 
 
 Leo the Iconoclast, 110. 
 
 Leocadia, St., 147, 182. 
 
 Leofric, Earl of Murcia, 132. 
 
 Leon and Castile, 113. 
 
 Leonard, St., 36, 183. 
 
 Leonardo da Vinci, 33. 
 
 Leontine, St., 56. 
 
 Leopold of Austria, St., 183. 
 
 Leopold sbcrg, 183. 
 
 I.eovigild, King, 142. 
 
 Lepanto, Battle of, 274. 
 
 Lepers, 28. 
 
 Lerma, Duke of, 124. 
 
 Le Sueur, 30. 
 
 Leuchtenberg Gallery, 267. 
 
 Levi, 228. 
 
 Liberius, Pope, 217. 
 
 Libya, 127, 217, 281. 
 
 Lichfield, 79. 
 
 22 
 
338 
 
 INDEX. 
 
 Licinius, 293. 
 
 Lifge, 144. 
 
 Lieviu, or Livin, St., 184. 
 
 Liguria, 4y. 
 
 Lily, yi, 125. 
 
 Lily, Syuibulism of, 6, 16, 20, 28. 
 
 Lima, 27:^. 
 
 Limoges, 107, 183, 220. 
 
 Lincoln, 144. 
 
 Lincolnshire, 248. 
 
 Lindisfarne, 92, 247. 
 
 Lioba, St., 184. 
 
 Lion of Judah, 4. 
 
 Lion, Symbolism of, 4, 22. 
 
 Lipi)i, rilippino, 33. 
 
 Lisbon, 318. 
 
 Lodbrog, Ragnar, 100. 
 
 Lombardi, 32. 
 
 Lombardy, 115. 
 
 London, 111, 131. 
 
 Longchamps, 148. 
 
 Longinus, St., 184. 
 
 Lorenzo Giustiniani, St., 185. 
 
 Lorenzo, San, in Cremona, 30. 
 
 Lorenzo, San, in Florence, 31. 
 
 Loretto, 275. 
 
 Lothairo, King of Italy, 39. 
 
 Louis Yin., 18G. 
 
 Louis XL of France, 121. 
 
 Louis XIT., 122. 
 
 Louis XIII., 320. 
 
 Louis Beltran, or Bertrand, 185. 
 
 Louis Gonzaga, St., 185. 
 
 Louis, King, 148. 
 
 Louis. Kin-? of Bavaria, 71. 
 
 Louis-le-Debonnaire, 65. 
 
 Louis, Prince of Thuringia, 103. 
 
 Louis, St., 32, 70, 186, 220, 233, 306, 307. 
 
 Louis, St., of Toulouse, 32, 187. 
 
 Louise d'Angouleme, 122. 
 
 Louise de la Misericorde, Soeur, 187. 
 
 Lovola, Ignatius, 34, 122, 133, 146. 
 
 Luca della Robbia, 32. 
 
 Lucas van Leyden, 179, 215. 
 
 Lucca, 124. 
 
 Lucia, St., 6, 7. 187. 
 
 Ludmilla, St., 181). 
 
 Luini, 30, 1!";2. 
 
 Luke. St., 22, 25, 124, 189, 223, 290, 315. 
 
 Lupa, 151. 
 
 Lupo, St., 40. 190. 
 
 Luther, 106. 2:)8. 
 
 Luxembourg, 259. 
 
 Luxembourg, Count of, 141. 
 
 Lycia, King of, 84. 
 Lycias, Procousul, 90. 
 Lyons, 70. 
 Lystra, 59. 
 
 MACARIUS, St., 190, 305. 
 Maccabees, Book of, 138. 
 Maccabees, the Seven, 112. 
 Macheronta, 158. 
 Macrina, St., 60. 
 Madonna, the, 6, 9, 191, 209. 
 Madonna della Sedin, 213. 
 Madonna di Foligno, 212. 
 Madonna di San Sisto, 29. 
 Madonna Purissima, 210. 
 Madre Pia, 195. 
 aiadrc Serafica, 32, 86. 
 Madrid, 124. 
 Maestricht, 179. 
 Maestricht, Bishop of, 61. 
 Magdala, or Magdalon, 225. 
 Magdalen, the, 9. 
 Magdalen, Pictures of the, 187. 
 Magdeburg, 245. 
 Magi, Adoration of the, 169. 
 Maguelonne, Languedoc, 65. 
 Mahometans, 267, 274. 
 Maiano, Benedetto da, 32. 
 Maisons de Charite, 170. 
 Majorca, 267. 
 Malacca, 123. 
 Malchus, 279. 
 Malmedun, Forest of, 61. 
 Mai ardent, 126. 
 Malta, 42, 43. 
 Maltese Cross, 4. 
 Mamertinc Prison, 255. 
 Manasses, 174. 
 Mandoria, the, 2. 
 Manresa, 147. 
 Mantle, Blue, 9. 
 Mantua, 59, 185, 307. 
 Marah, 303. 
 
 Marbourg, City of, 106. 
 Marcella, St., 'l55, 214, 225. 
 Marcellinup, St., 214, 256. 277. 
 IMarcian, 279. 
 :\Iarco, San, 217. 
 Marcus, 277. 
 
 Marcus Aurelius, 91. 112. 
 :\Targaret, St., 4. 3G, 214, 220. 
 Margaret of Cortona, St., 32, 216. 
 Maria-del-Fiore, Santa, 268. 
 
INDEX. 
 
 339 
 
 Maria della Navicella, Santa, 165. 
 
 Maria della Vallicella, Santa, 261. 
 
 Maria in Capitolio, St., 281, 
 
 Maria in Organo, Santa, Church of, 30. 
 
 Maria Maddalena de' Pazzi, 27, 216. 
 
 Maria Maggiore, Santa, 216. 
 
 Mariamne, St., 258. 
 
 Maria-Sopra-Minerva, Church, 33. 
 
 Maria Theresa, 287. 
 
 Marina, St., 216. 
 
 Marinus, 233. 
 
 IMariiis and Sylla, Wars of, 281. 
 
 Mark, St., 22,' 35, 51, 59, 217, 293. 
 
 Mark, St., Convent of, 33. 
 
 Marmoutier, France, 29. 
 
 Marmoutier, Monastery of, 221. 
 
 Marriage at Cana, 201. 
 
 Marriage of St. Catherine, Legend of, 74. 
 
 Marriage of the Virgin, 192. 
 
 Mars, 258. 
 
 Marseilles, 182, 187, 219, 225, 227. 
 
 Martel, Charles, 70. 
 
 Martha, St., 4, 36, 155, 214, 219, 225. 
 
 Martial, Son of Felicitas, 112. 
 
 Martial, St., 220. 
 
 Martina, St., 222. 
 
 Martinian, 255. 
 
 Martinmas-Tide, 222. 
 
 Martin of Tours, St., 57, 64, 71, 220, 
 
 293. 
 Mary, 158. 
 
 Mary and Martha, 182. 
 Mary Cleophas, 207. 
 Mary Magdalene, 35, 36, 97, 201, 203, 207, 
 
 219, 223. 
 Mary, Mother of St. James, 153. 
 Mary of Egypt, St., 223. 
 Mary Salome, 207. 
 Mary the Penitent, St., 227. 
 Masaccio, 33. 
 Masolino, 33. 
 
 Massacre of the Innocents, 148, 283. 
 Massa, Town of, 67. 
 Massimi Family, 260. 
 Massimi, Palazzo, 260. 
 Mass of St. Gregory, 134. 
 Matarea, 200. 
 Mater Amabilis, 212. 
 Mater Apostolorum, 203. 
 Mater Dolorosa, 210. 
 Mater Sapiential, 19. 
 Matha, St. John de, 165. 
 Mathurins, 165. 
 Matilda, Queen, 131. 
 
 Matthew, St., 22, 228, 284. 
 
 Matthew, St., Gospel of, 59, 60. 
 
 Matthias, St., 25, 22-9. 
 
 Maurelio, or Maurelius, St., 229. 
 
 Maure-sur- Loire, St., 231. 
 
 Maurice, Order of St., 230. 
 
 Maurice, St., 129, 229. 
 
 Maurisa, 147. 
 
 Maur, St., France, 29. 
 
 Maurus, St., 29, 64, 230. 
 
 Maxentius, 89. 
 
 Maxima, 51. 
 
 Maximian, Emperor, 113, 129, 179, 230, 
 
 279. 
 Maximilla, 50. 
 Maximin, 225, 229. 
 Maximin, Tj-rant, 75. 
 Maximus, 78, 288. 
 Mayence, 321. 
 Mayence, Cathedral of, 31. 
 Mayence, First Bishop of, 70. 
 Medici Family, 91. 
 Meissen, Bishop of, 66. 
 Meliapore, 294. 
 Melrose, 247. 
 Memmi, Simone, 33. 
 Mendicant Orders, 117. 
 Mercuriale, St., 231. 
 Mercurius, St., 177, 231. 
 Mercy, the Oil of, 303. 
 Mercy, the Order of, 30, 267. 
 Mercy, the Tree of, 303. 
 Merida, 109. 
 
 Merry, St., Church of, 115, 224. 
 Merseberg, Church of, 141. 
 Mesopotamia, 47, 284. 
 Messengers of God, 15. 
 Messina, 115, 261. 
 Methodius, St., 93, 232. 
 Michael Angelo, 30, 33, 282. 
 Michael of Prato, 207. 
 Michael, St., 4, 8, 182. 
 Michael, the Archangel, 15, 16. 206, 232. 
 Milan, 49, 57, 66, 67, 76, 78-80, 93, 130, 
 
 197, 235, 236, 318, 320. 
 Milan, Bishop of, 59. 
 Milan, Duke of, 68. 
 Millstone, Symbol, 82. 
 Miniato-del-Monte, San, 163. 
 Miniato, or Minias, St., 234. 
 Minimes, the, 31, 121. 
 Minstrels, Patron of, 178. 
 Miriam, 157. 
 Miserere, 290. 
 
340 
 
 INDEX. 
 
 Misericordia, the, 170. 
 
 Musal, the-, 28 J. 
 
 "Missus Est," 6G. 
 
 Mitre, 28, 58, 07. 
 
 Modona, 125, 179. 
 
 Modwena, St., 100, 234. • 
 
 Mohammed, 13, 1G2. 
 
 Mohammedans, 124, 173. 
 
 Mola (li Gaeta, 108. 
 
 Moldau, the, 166. 
 
 Moiiachism, Founder of, 54. 
 
 Monasteries of St. Bernard, 67. 
 
 Monastery of Novara, 67. 
 
 Monastic Orders, 26. 
 
 Mongibello, the Volcano, 43. 
 
 Monica, St., 30, 56, 235. 
 
 Monreale, Church of, 186. 
 
 Mons Janicula, 255. 
 
 Monte Calvo, 88. 
 
 Monte Cassino, 64, 275, 297. 
 
 Monte Cassino, Monaster}' of, 29. 
 
 Monte Celio, 165. 
 
 Monte-Joye, Monastery of, 67. 
 
 Monte-Mayor, 170. 
 
 Monte Pellegrino, 273. 
 
 Mont Martre. 95. 
 
 Montpelier, 268. 
 
 Mont-Saint-Michel, 233. 
 
 Monts-de-Pi^te, 68. 
 
 Montserrat, 147. 
 
 Montserrat, Lady of, 147. 
 
 Moon, Symbolism of, 11, 20. 
 
 Moors, the, 113, 267. 
 
 Morocco, 54, 119. 
 
 Morsel le, 137. 
 
 Moscetta, 164. 
 
 Moses, 19, 232, 235, 282, 289. 
 
 Moses, the Candlestick of. 13. 
 
 Mother of Humanity, 209. 
 
 Mother of Wisdom,"l9, 203. 
 
 Mount of Olives, near Siena, 67. 
 
 Mount Sinai, 75. 
 
 Mourning Mother, 210. 
 
 Mugnano. 115. 
 
 Munich Gallery, 256. 
 
 Munster, 250. 
 
 Murcia, Leofric, Earl of, 132. 
 
 MuriUo, 32, 96, 106, 116, 172, 267, 273, 
 
 299. 
 Musciatino, 208. 
 Muscovites, the, 50. 
 Myra, 2-38, 292. 
 Mysteries of the Rosary, 274. 
 Mystic Thorn, 132. 
 
 'VTABOR and Felix, St., Church of, 13a 
 
 -L> Nabor, St., 113, 236. 
 
 Nabuchodonosor, King, 173. 
 
 Nails of tiie Cross, 307. 
 
 Nails, Symbolism of, 8. 
 
 Naked Bodies, Little, Sj'mbolism of, 8. 
 
 Nanterre, 125. 
 
 Naples, 29, 76, 115, 153. 
 
 Naples and Sicily, 187. 
 
 Napoleon, Lord, 97. 
 
 Narbonne, 276. 
 
 Narcissus, St., 41, 236. 
 
 Natalia, Wife of St. Adrian, 40, 41, 236. 
 
 Nativity, the, 12, 169, 194, 274, 283. 
 
 Nativity, Church of, 138. 
 
 Nativity of the Blessed Virgin, 191. 
 
 Nr.tivity of John the Baptist, 158. 
 
 Navona, Piazza (Rome), 45. 
 
 Nazareth, 156, 167, 169, 200. 
 
 Nazarius, St., 78, 130, 2o6. 
 
 Nazaro-e-Celso, SS., Church of, 79. 
 
 Nazaro, San, Church of, Milan, 79. 
 
 Nazianzum, 136. 
 
 Neot, St., 236, 290. 
 
 Nepomuck, St. John, 165. 
 
 Ncreus, St., 39, 237. 
 
 Nero, 130, 254, 272, 302, 316, 320. 
 
 Nero de' Neri, 261. 
 
 Neuberg, Kloster, 183. 
 
 Newman, Cardinal, 260. 
 
 Nicaise, St., 237. 
 
 Niccolo di Lido, San, 218. 
 
 Niccolo Pisano, 33. 
 
 Nice, Council of, 56. 
 
 Nicene Council, 90. 
 
 Nicenc Creed, 14. 
 
 Nicholas V , Pope, 33. 
 
 Nicholas of Myra, St., 237. 
 
 Nicholas of Tolentino, St., 28, 30, 242. 
 
 Nicholas, St., 36, 218. 
 
 Nicodemus, 202, 287. 
 
 Nicomedia, City of, 40, 92. 
 
 Nile, the, 235. ' 
 
 Nilus of Grotta Ferrata, 243, 244. 
 
 Niius, St., Life of, 29. 
 
 Nimbus, Symbolism of, 2, 26. 
 
 Nineveh, 173, 301. 
 
 Nineveh, Winged Bulls, 23. 
 
 Nismes, 131. 
 
 Noah, Sons of, 16. 
 
 Nocera, Fortress of, 86. 
 
 Nolasco, St. Peter. 30. 
 
 Nomentana, Via (Rome), 45. 
 
 Nonna, St., 136. 
 
INDEX. 
 
 341 
 
 Nonnatus, 267. 
 
 Norbert, St., 244. 
 
 Norcia, 63. 
 
 Norfolk, 100. 
 
 Norica, Prince of, 72. 
 
 Normandy, 233. 
 
 Northumberland, 61. 
 
 Northunibria, 100. 
 
 Norwich, 145. 
 
 No vara, 67, 125. 
 
 Novatus, 262. 
 
 NoYon, 107. 
 
 Numerian, 85. 
 
 Numidia, 56. 
 
 Nunc Dimittis, 199. 
 
 Nuremberg, 182, 276. 
 
 Nutsall, or Nuscella, Abbey of, 70. 
 
 OAK, Augustine's, 58. 
 Obsequies of St. Ephrem, Picture of, 
 108. 
 
 Observants, the, 31. 
 
 Ocean, Symbolism of, 11. 
 
 Off a, King, 46. 
 
 Offero, St. Christopher, 82. 
 
 Olive Branch, 125. 
 
 Olive, Symbolism of, 5, 20. 
 
 Olivetani, the Order of, 29, 30, 67. 
 
 Olybrius, 214. 
 
 Olympias, Baths of, 181. 
 
 Omobuono, St., 245. 
 
 Onesiphorus, 291. 
 
 Onias, the High Priest, 138. 
 
 Onuphrius, St., 246. 
 
 Oratorians, Order of, 260. 
 
 Oratory of St. Catherine, Siena, 76. 
 
 Orcagna, Andrea, 33. 
 
 Ordeal, Trial by, 246. 
 
 Order of Mercy, 30. 
 
 Order of Our Saviour, 72. 
 
 Order of St. Anthony, 60. 
 
 Order of St. Basil, 93. 
 
 Order of St. Francis, 102. 
 
 Order of the Basilians, 60. 
 
 Order of the Benedictines, 63. 
 
 Order of the Carthusians, 72. 
 
 Order of the Holy Trinity for the Redemp- 
 tion of Captives, 165. 
 
 Order of the Hospitallers, 170. 
 
 Order of the Olivetani, 67. 
 
 Order of the Poor Clares, 86, 118. 
 
 Order of the Visitation, 79. 
 
 Orestes, 93. 
 
 Organ, Symbol, 78. 
 
 Orientius, St., 180. 
 
 Origen, 58. 
 
 Orleans, 126, 149, 283. 
 
 Oropesa, 170. 
 
 Or-San-Michele, Church of, 107, 
 
 Ortolana, St. Clara, 85. 
 
 Osca, or Huesca, 180. 
 
 Osma, Bishop of, 96. 
 
 Osservanti, Order of, 68. 
 
 Osthrida, 248i 
 
 Ostia, 47, 165. 
 
 Ostian Gate, 251. 
 
 Oswald, St., 92, 247. 
 
 Otho I., Emperor, 39. 
 
 Otho III., 243, 244. 
 
 Otter, the Symbol, 92. 
 
 Ottilia, St., 248. 
 
 Our Lady of Mercy, Order of, 257. 
 
 Ox, the, 22. 
 
 Ox, Symbol, 195. 
 
 Oxford Library, 73. 
 
 Ozias, 174. 
 
 PADLOCK, Symbol, 166. 
 Padre Serafico, 32. 
 Padron, 151. 
 
 Padua, 29, 31, 54, 179, 259. 
 Palatine Hill (Ptome), 49. 
 Palermo, 186, 273. 
 Palestine, 186, 223. 
 Pallium, the, 55, 58. 
 Palm, 56, 59, 75, 82. 
 Palm, Symbolism of, 5, 20, 27. 
 Palm Tree and Palm Leaves, 54. 
 Palm Tree, Legend of, 199. 
 Pamoisin, Du. 202. 
 Pampeluna, 147. 
 Pancras, St., 248. 
 Pannonia, 220. 
 
 Pantaleon of Nicomedia, St., 249. 
 Panthera, in Lycia, 237. 
 Paola, 121. 
 
 Paola delle Tre Fontane, San, 251 . 
 Paolo-fuori-le-mura, San. 29, 251. 
 Paolo, St., Convent of, 86. 
 Paphnutius, 246. 
 Paradise, Rivers of, 21, 24. 
 Paris, 30, 54, 66, 69, 72, 81, 95, 97, 99, 107, 
 
 115, 128, 131, 145, 147, 149, 165, 186, 224, 
 
 259. 
 Paris, Matthew, 321. 
 Parma, 35, 142. 
 
342 
 
 INDEX. 
 
 Pascasius, 187. 
 
 Paschal, 78. 
 
 Passion, Symbols of the, 8. 
 
 Passion, the, 22. 
 
 Passion Week. 202. 
 
 Pastoral Staff, 28. 
 
 Pastorus, 262. 
 
 Paternosters, 96, 274. 
 
 Patienza, St., 180. 
 
 Patmos, 159, 161. 
 
 Patras, 50, 189. 
 
 Patriarchal Cross. 4. 
 
 Patrick, St., 71, 249. 
 
 Paula, St., 155, 251. 
 
 Paular, near Seville, 72. 
 
 Paulina, 256. 
 
 Paiilinus of York, St., 252. 
 
 Paul, St., 25, 30, 47, 59, 87, 88, 90, 95, 130, 
 
 134, 162, 189, 250, 253, 262, 286, 290, 291, 
 
 302. 
 Paul, St., and St. John, 166, 251. 
 Paul's, Old St., London, 111. 
 Paul's, St., Cathedral of, 48. 
 Paul's, St., Monastery at Jarrow, 65 
 Paul the Hermit, 53, 54, 251. 
 Paul v., 209. 
 Paul Veronese, 93. 
 Pavia. 30, 39, 57, 284. 
 Pax Yobis, 151. 
 Peacock, Symbolism of, 5. 
 Peeping Tom of Coventry, 132. 
 Pepa, St., 137. 
 Pelagius, Pope, 133, 287. 
 Pelican, Symbolism of, 4, 12. 
 Pembroke, Earls of, 100. 
 Pentecost, the, 5. 
 Pcn/.iano. Lorenzo, 116. 
 Pepin d'Heristal, 91, 143, 179. 
 Pepin, King, 322. 
 Pepin-le-Rref, King. 65, 70. 
 P^re des Pauvres, 171. 
 Porfetto Legendario, II, 219, 289. 
 Perpetua, St., 252. 
 Perseus, 129. 
 Persia, 281. 
 Peru, 185, 272. 
 Perugia, 91, 117, 192. 
 Perugia, Bishop of, 108. 
 PeriigiiKi, 29. 
 Peter Exorcista, St., 256. 
 Peter Iirneus, 164. 
 Peter Martvr, St., 28, 32. 256. 
 Peter N<>ln>*co, St.. 30, 2.')7. 
 Peter of Alcantara, St., 255. 
 
 Peter of Clugny, St., 29. 
 
 Peter Kegolato, St., 257. 
 
 Peter, St., 7, 9, 24, 25, 36, 42, 55, 58, 88, 
 90, 130, 134, 144, 109, 180, 205, 217, 226, 
 250, 253, 202, 203, 272, 286, 290, 320. 
 
 Peter, St., Sword of, 8. 
 
 Petersburg, St., 116. 
 
 Peter's, St., 108, 185. 
 
 Peter's, St., Monastery at "Wearmouth, 65. 
 
 Petronilla, St., 257. 
 
 Petronius, St., 258. 
 
 Philagatus, 243. 
 
 Philastrius, 254. 
 
 Philetus, 150. 
 
 Philip Benozzi, St., 259. 
 
 Philip, Deacon, St., 236, 259. 
 
 Philip, Emperor, 42. 
 
 Philip IL, King of Spain, 95. 
 
 Philip IIP, 291. 
 
 Philip Neri, St., 260. 
 
 Philip, Proconsul of Egypt, 109. 
 
 Philip, Son of Felicitas, 112. 
 
 Philip, St., 25, 229, 258. 
 
 Philip the Apostle, 132. 
 
 Philistines, the, 129. 
 
 Phocas of Sinope, St., 261. 
 
 Phrygia, 2-39, 258, 281. 
 
 Piacenza, 29, 269. 
 
 Pianta Leone, "War-cry, 249. 
 
 Piazza del Duomo at Florence, 328. 
 
 Piazza Navona (Rome), 45. 
 
 Piedmont, 49. 230. 
 
 Pieta, La, 210. 
 
 Pietro da Cortona. 222. 
 
 Pietro di Pavia, 164. 
 
 Pietro in Montorio, San, 255. 
 
 Pietro in Tincoli, San, 255, 278. 
 
 Pietro Martire, San, 33. 
 
 Pillar, the, 307. 
 
 Pillar and Cord. Symbolism of, 8. 
 
 Pillars of Hercules, 151. 
 
 Pincers, 56. 
 
 Pincers, Symbolism of, 7, 8. 
 
 Pinturicchio, 32. 
 
 Pisa, 108, 115, 132, 179,190, 208, 265, 303. 
 
 Pisann, Niccolo, 33. 
 
 Pius L, Pope, 263. 
 
 Pius TV., Pope, FO. 
 
 Pius VII., Pope, 114. 
 
 Pius IX., 210. 
 
 Placentia, 243. 
 
 Plaridus, St., 27, 29, 64, 110, 115, 261. 
 
 Pinto. 49. 73. 
 
 Plautilla, 262. 
 
INDEX. 
 
 343 
 
 Plessis-le-Tours, 121. 
 
 Poissy, 186. 
 
 Poitiers, 142, 265. 
 
 Polan.l, 141, 286. 
 
 Poland, Patron of, 73. 
 
 Polesmarti), 234. 
 
 Polycarp, 146. 
 
 Pomegranate, 19, 171. 
 
 Poniard, Symbolism of, 7. 
 
 Pontine u, Joan of, 113. 
 
 Pontius Pilate, 172, 315, 322. 
 
 Pontoi^^e, 145. 
 
 Pontus, 261. 
 
 Poor Clares, 32, 76, 117. 
 
 Porphyry, 75. 
 
 Porta Clkusa, 20. 
 
 Porta Pia, Rome, 45. 
 
 Porta St. Sebastiano, Rome, 79. 
 
 Porte Maggiore, Rome, 68. 
 
 Portugal, 34, 155. 
 
 Porzioncula, the, 86. 
 
 Potitus, St., 108, 262. 
 
 Poussin, 108. 
 
 Povere Donne, 32. 
 
 Powers, the, 15. 
 
 Prffitorian Guards, 276. 
 
 Prague, 166. 
 
 Prassede, Santa, Church of, 263. 
 
 Prato, Cathedral of, 207. 
 
 Prato, Michael of, 207. 
 
 Pratum Monstratum, 245. 
 
 Praxides, St., 262. 
 
 Preaching Friars, 32. 
 
 Prd-Montr^, 245. 
 
 Presburg, 287. 
 
 Presentation in the Temple, 279. 
 
 Presentation of the Virgin, 191. 
 
 Princedoms, the, 15. 
 
 Principalities, the, 15. 
 
 Prisca, St., 263. 
 
 PrisciUa, 263. 
 
 Prlscilla, Catacomb of, Rome, IJ 
 
 Priscilla, Cemetery of, 90, 262. 
 
 Priscus. 110. 
 
 Probus, 40. 
 
 Procession of the Spirit, 14. 
 
 Procession to Calvary, 202. 
 
 Processus, 255. 
 
 Procino, 45. 
 
 Procopius, St., 5, 263. 
 
 Proculus, St., 263. 
 
 Prophecy of Simeon, 279. 
 
 Protasius, St., 78, 130, 236, 263, 320. 
 
 Protevangelion, the, 167. 
 
 Protus, St., 145. 
 Provence, 165, 187, 227. 
 Prudeniius, 109, 317. 
 Psalm, the 114th, 206. 
 Ptolomeus, Prince, 60. 
 Ptolemy Philadelphus, 198. 
 Publius, Prefect, 112. 
 Pudens, 262. 
 
 Pudentiana, St., 262, 264. 
 Puerta del Cambron, Toledo, 183. 
 Pulciano, Monte, 46. 
 Purification of the Virgin, 198. 
 Purification, the, 274. 
 Purse, Symbolism of, 8. 
 Purse, the, 25. 
 Puy, 319. 
 Pyx, the, 86, 145. 
 
 QUATTRO Coronati, 264. 
 Queen of Angels, 209. 
 Queen of Heaven, 6, 209. 
 Quintianus, King of Sicily, 42, 43. 
 Quintin, St.. 264. 
 Quirina, 185. 
 Quirinus, St.," 264. 
 Quirinus, the Prefect, 58. 
 
 EADCLIFFE, Mrs., 284. 
 Radegunda, St., 264. 
 Ragnar Lodbrog, 100, 265. 
 Raguel of Ecbatane, 299. 
 Ragusa, Patron of, 69. 
 Ralph II. of Burgundy, 39. 
 Ramirez, King, 152. 
 Ranieri, St., 265, 303. 
 Raphael, 31, 32, 202, 214. 
 Raphael, the Archangel, 15, 16, 266. 
 Ravenna, 55, 79, 161, 271. 
 Raymond of Peflaforte, St., 267. 
 Raymond, St., 72, 267. 
 Razzi, 33. 
 
 Red and Black, Symbolism of, 9. 
 Red, Symbolism of, 8. 
 Reggio, 121. 
 
 Regina Angelorum, 6, 125, 193, 209. 
 Regina Cocli, 209. 
 Regina Coeli laetare, Alleluia, 263. 
 Regulus, St., 268. 
 Rehoboam, 304. 
 Remi, St., 88. 
 Repandum, 322. 
 
344 
 
 INDEX. 
 
 Reparata, St., 7, 268. 
 
 Repose ill Egypt, ltJ8. 
 
 Repose of the Holy Family, 199. 
 
 Repton, ii2'2. 
 
 Repton, Monastery of, 137. 
 
 Resurrection, tlie,"22, 274, 283. 
 
 Reuben, Tribe of, 172. 
 
 Rheinis, 237. 
 
 Rlieiins, Cathedral of, 13. 
 
 Rheims, School of, 72. 
 
 Rhine, the, 290. 
 
 Rhone, the, 131. 
 
 Riccio, Andrea, 32. 
 
 Richard I., 129, 
 
 Richard of Xorraandy, 233. 
 
 Richard, St., 145. 
 
 Richelieu, 320. 
 
 Rictius Varus, 264. 
 
 Rimini, 125, 269. 
 
 Riuaklo, 297. 
 
 Riposo, a, 200. 
 
 Riva di San Marco, 217. 
 
 Rivers of Paradise, 21. 
 
 Robbia, Luca della, 32. 
 
 Rocca-Secca, 297. 
 
 Rocco, San, 270. 
 
 Roch, St., 35, 36, 268, 278. 
 
 Roll of Music, Symbol, 78. 
 
 Roll, the, 16. 
 
 Romain, St., 271. 
 
 Roman Cross, 3. 
 
 Romano the Hermit, 64. 
 
 Rome, 29, 30, 31, 33, 38, 39, 45^7, 49, 55, 
 57, 58, 63, 66, 68, 72, 77-79, 85, 87, 88, 
 90, 91, 95. 97, 99, 111-114, 116, 119, 121, 
 124, 133, 145-147, 154, 159, 161, 165, 166, 
 • 180, 181, 185, 186, 190, 216, 217, 222, 232, 
 236, 243, 312. 
 
 Romualdo, St., 28, 271. 
 
 Romulo, St , 36, 272. 
 
 Rosa di Lima, Santa, 272. 
 
 Rosa di Viterbo, St., 32, 273. 
 
 Rosalia of Palermo, St., 273. 
 
 Rosary, the, 96, 202, 274. 
 
 Rosary, Mysteries of the, 21. 
 
 Rose of Sliaron, 6. 
 
 Roses, 20, 28. 
 
 Roses, Miracle of the, 106. 
 
 Roses, Symbols, 98. 
 
 Rouen, 271. 
 
 Rubens, 34, 184. 
 
 Rufina, St., 178, 276. 
 
 Rusticus, 95. 
 
 Ruth, 19. 
 
 SABERIA, 220. 
 Sabina, St., 145, 275. 
 Sabine, St., Convent of, 97. 
 Sabineila, 262. 
 
 Sabiiiella, Queen of Egypt, 73. 
 Sabran, Count of, 102. 
 Sacro Speco, Subiaco, 29. 
 Sainte Beaume, La. 226. 
 Sainte ChopcUe, La, 186, 306, 307. 
 Salamanca, 21)8. 
 Sales, St. Francis de, 79. 
 Sallust, 181. 
 
 Salutation of Elizabeth, 194. 
 Salutation, the, 102. 
 Salvi, Monastery of, 164. 
 Samia, 281. 
 Sammichele, 32. 
 Samos, 84. 
 Samson, 124, 129. 
 Sancha, Queen of Naples, 102. 
 Sanchez de Cepeda, Don Alphonso, 289. 
 Sancian, Island of, 123. 
 San Domingo, 185. 
 San Jos^, 290. 
 Sansovino, 32. 
 Santa Casa, 275. 
 Santa Croce, Rome, 68, 161, 305. 
 Santa Maria Novella, Florence, 83. 
 Santiago, 150, 152, 291. 
 Saone, the, 70. 
 Sapor, King, 176. 
 Sapritius, 98. 
 Sara, 15. 
 
 Saracens, the, 65, 141, 241, 276. 
 Sara of Ecbatane, 299. 
 Sardinia, 108. 
 Sardinian Order, 230. 
 Sargossa, 317, 318. 
 Sarmatia, 50. 
 Sarto, Andrea del, 30. 
 Satan, Black, Symbol of, 9. 
 Savia, 207. 
 Savonarola, 267. 
 Savoy, 230. 
 Saw, the, 25. 
 Saxony, 70. 
 Scaccieri, 265. 
 Scales, 16. 
 Sceptre, 125. 
 
 Schiller's "Fridolin," 107. 
 Scholastica, St., 29, 64, 94, 276. 
 Sciffo Favorino, 86. 
 Scipios, the, 155, 251. 
 1 Solavonia, 141, 2U. 
 
INDEX. 
 
 345 
 
 Scotists, 99. 
 
 Scotland, 50. 
 
 Scourge, Symbolism of, 7, 8, 28. 
 
 Scroll," 125^ 
 
 Scrolls, Symbolism of, 24. 
 
 Scythia, 50, 258. 
 
 Sealed Book, the, 21. 
 
 Sealtiel, the Praying Spirit, 15. 
 
 Seamless Garment, Symbolism of, 8. 
 
 Sebald, St., 276. 
 
 Sebaste in Cappadocia, 69. 
 
 Sebaster, 158. 
 
 Sebastian, St., 7, 35, 36, 171, 249, 276. 
 
 Secundus, St., 279. 
 
 Seine, St., Abbey of, 65. 
 
 Selene in Libya, 127. 
 
 Seleiicia, 292. 
 
 Sempronius, the Prefect, 44, 45. 
 
 Senario, Monte, 259. 
 
 Sens, 186, 252. 
 
 Seraph, the, 27. 
 
 Seraphia, 275. 
 
 Seraphic Order, 69. 
 
 Seraphic, the, 116. 
 
 Seraphim, the, 14, 16. 
 
 Serapion, 279. 
 
 Serapis, 217. 
 
 Serena, Empress, 288. 
 
 Sergius, 271. 
 
 Serpent, the, 25. 
 
 Serpent, Symbolism of, 5, 12, 19. 
 
 Serracina, 133. 
 
 Servi, or Serviti, Order of, 259. 
 
 Servi, the. 30. 
 
 Servius Tullius, 263. 
 
 Seth and the Tree of Mercy, 303. 
 
 Seven, the Mystic Number, 13. 
 
 Seven Churches, 159. 
 
 Seven Joys and Sorrows of the Virgin, 13, 
 
 21. 
 Seven Joys of the Blessed Virgin, 279. 
 Seven Maccabees, 112. 
 Seven Sleepers of Ephesus, 279. 
 Seven Sons of St. Felicitas, 112. 
 Seven Sorrows of the Blessed Virgin, 279. 
 Severianus, 264. 
 Severino, San, Church of, 29. 
 Severus, Emperor, 109, 130, 252, 264. 
 Sevignd, Madame de, 79. 
 Seville, 72, 106, 149, 170, 172, 178. 
 Seville, Cathedral of, 114. 
 Seville, Isidore of, 149. 
 Seward, Siward, or Sigward, 276. 
 Sforza, Francesco, 283, 
 
 Shaftesbury, 101. 
 
 Shears, Symbolism of, 7. 
 
 Sheba, Queen of, 281, 304. 
 
 Sheep, 24. 
 
 Shell, Symbolism of, 7. 
 
 Shepherd, the Good, 24. 
 
 Ship, Symbolism of, 7. 
 
 Shtaneshalck, 142. 
 
 Sibylla, 303. 
 
 Sibylla Cimmeria, 281-283. 
 
 Sibylla Cumana, 281-283. 
 
 Sibylla Delphica, 281-283. 
 
 Sibylla Erythraea, 281-283. 
 
 Sibvila Europa, 281-283. 
 
 Sibvlla Hebraica, 281-283. 
 
 Sibylla Hellespontina, 281-283. 
 
 Sibylla Libyca, 281-283. 
 
 Sibvlla Persica, 281-283. 
 
 Sibylla Phrygia, 281-283. 
 
 Sibylla Samia, 281-283. 
 
 Sibyllr. Tiburtina, 281-283. 
 
 Sibylline Leaves, 281. 
 
 Sibyls, 35, 280. 
 
 Sicily, 77, 187, 261. 
 
 Siegfried, Count, 127, 141. 
 
 Siena, 33, 67, 118, 132. 
 
 Siena, Duomo of, 51. 
 
 Sigismond, St., 34, 80, 283. 
 
 Silesia, 145. 
 
 Silvestro, St., Church of, at Rome, 38. 
 
 Simeon, 196, 198, 284. 
 
 Simone Memmi, 33, 266. 
 
 Simon Magus, 254. 
 
 Simon Peter, 50. 
 
 Simon, St., 25, 145. 
 
 Simon the Pharisee, 225. 
 
 Simon Zelotes, or the Zealot, St., 284. 
 
 Sinai, Mount, 75. 
 
 Sion, 67. 
 
 Sion, Mount, 204. 
 
 Siponte, 232. 
 
 Sisiberto, Archbishop, 148. 
 
 Sissek, 264. 
 
 Sisto, San, 190. 
 
 Sisto, San, Madonna di, 29. 
 
 Sixtus IL, 180. 
 
 Sixtus IV., Pope, 121. 
 
 Skull, Symbolism of, 7, 12. 
 
 Slaves with Broken Chains, 28. 
 
 Smyrna, 146. 
 
 Society of Jesus, 185, 286. 
 
 Socrates, 93. 
 
 Soissons, 91. 
 
 Solomon, 303. 
 
346 
 
 INDEX. 
 
 Solomon's Temple, 303. 
 
 Sophia of Thuniigia, 1(J3. 
 
 Sorbonne, the, 210. 
 
 Sorrows, Seven, of the Virgin, 13. 
 
 Spagnuoli, Chapel of the, 3;J. 
 
 Spagnuoli, Sau Giacomo degli, Church of, 
 
 •JG. 
 Spalatro, the, 284. 
 Spasimo di Sitilia, Lo, 202. 
 Spear, the, 25. 
 Spear, Symbolism of, 8. 
 Spice, Boxes of, S^'mbolism of, 8. 
 Spoleto, G3. 
 
 Sponge, the, 306, and note. 
 Sponge, Symbolism of, 8. 
 Stabat Mater, 210. 
 Staff, IG, 58. 
 Staff, Pastoral, 28. 
 Staff, the Pilgrim's, 25. 
 Stag, the, 28. 
 
 Standard, Symbolism of, 7. 
 Standard, the, 27. 
 Stanislaus Kotzka, St., 34, 28^. 
 Star, Symbol, 97. 
 Star, Symbolism of, 20, 28. 
 Stem of .Jesse, 20. 
 Stephanie, 244. 
 Stephen II., Pope, 95. 
 Stephen of Hungary, St., 287. 
 Stephen, St., 7, 35,' 180, 286, 304, 307. 
 Stigmata, the, 27, 77. 
 Stirling, Mr., 172. 
 Stirling's "Artists of Spain," 273. 
 Strada di Costanza, 91. 
 Strasburg, 248. 
 Strasburg, Cathedral of, 31. 
 Stridonium, 154. 
 Strozzi, (?liapel, 33. 
 Suabia. 183. 
 
 Subiaco, G4, 115, 230, 261. 
 Subiaeo, Cave of, 29. 
 Sudarium. 287, 316. 
 Suetonius, 281. 
 Sueur, i.e, 30. 
 
 Sun, Symbolism of, 11, 20, 28. 
 Susanna, 288. 
 Susanna, St., 287. 
 Sweden, 71. 
 
 Swp'lon, St. Catharine of, 77. 
 Swidbort, St., 289. 
 Swithin, St., 200. 
 Sword, 59. 
 
 Swords of the Apostles, 8. 
 Sword, Symbolism of, 7, 16. 
 
 Sylvanus, Son of Felicitas, 112. 
 Sylvester, Bishop of Kome, 88, 89, 290. 
 Sylvester, St., 4. 
 Sylvia, 133, 134. 
 Symbolism of Colors, 8. 
 Symbolism of the Monastic Orders, 25. 
 Symbols of Angels, 14. 
 Symbols of God the Father, 9. 
 Symbols of God the Holy Ghost, 12. 
 Symbols of God the Son, 11. 
 Symbols of the Apostles, 24. 
 Symbols of the Evangelists, 21. 
 Symbols of the Trinity, 14. 
 Symbols of the Virgin, 17. 
 Synagogue, Symbolism of, 11. 
 Syracuse, 187,' 189. 
 Syria, 119, 227. 
 Syro, or Syrus, St., 284. 
 S'yrus, 225. 
 Syrus, St., 284. 
 
 TABLET, Symbol, 94. 
 Tacitus, 281. 
 Taddeo Gaddi, 29, 33. 
 Tagaste, 56. 
 Tankelin, 245. 
 Taper, Symbolism of, 6. 
 Tarantaise, 67. 
 Tarascon, 219. 
 Tarentum, 243. 
 Tarquin, 281. 
 Tarragona, 293. 
 Tarsia, 30. 
 Tarsus, 47. 
 Tarsus, Ships of, 197. 
 Tasso, 246. 
 Tau Cross, 3. 
 Tc Dcum, 57. 
 Templars, the Laws of, 66. 
 Temple of Solomon, 20. 
 Temptation, the, 9. 
 Teresa, St., 13, 27, 185, 273, 289. 
 Terracina, 39, 79. 
 TertuUus, 261. 
 Tetramorph, the, 20, 23. 
 Thaddeus, St., 25, 38, 284. 
 Thamyris, 291. 
 Tluba'is. the, 217, 230. 
 Theban Legion, 40, 129, 229, 279, 293. 
 Thebes, 246. 
 Thecla, St., 291. 
 Theoclea, 291. 
 Theodobert, King, 183. 
 
INDEX. 
 
 347 
 
 Theodora, 90. 
 
 Theodore, St., of Heraclea, 293. 
 
 Theodore, St., of Venice, 293. 
 
 Theodoret, 254. 
 
 Theodosius, Emperor, 49, 136, 162, 163, 
 
 279, 287. 
 Theonestus, St., 293. 
 Theonotus, 308. 
 Theophania, 39. 
 Theophilus, St., 98, 293. 
 Theresa, St., 172. 
 Thermutis, 235. 
 Thessalonica, 49. 
 Thetford, 101. 
 
 Thirty Pieces of Silver, Symbolism of, 8. 
 Thomas a Becket, St., 27^ 294. 
 Thomas Aquinas, St., 32, 47, 99, 297. 
 Thomas of Villanueva, St., the Almoner, 
 
 298. 
 Thomas, St., 25, 197, 206, 207, 293. 
 Thomas, the Disciple, 38. 
 Thomists, 99. 
 0, or 0€ds, 54. 
 Thorwaldseu, 153. 
 Thrones, the, 15. 
 Thuringia, 70, 264. 
 Tiber, the, 47. 
 Tiberias, Sea of, 225. 
 Tiberius, Emperor, 315. 
 Tibertius, St., 299. 
 Tiburtina, the Sibyl, 195. 
 Tiburtius, 77. 
 Timotheus, 207. 
 Tiro, 81. 
 Titian, 33. 
 
 Title of Accusation, 306. 
 Titles of the Virgin, 17, 18. 
 Tivoli, 281. 
 Tobias, 139, 267, 299. 
 Toledo, 29, 113, 148. 182, 183. 
 Toledo, Castle of, 114. 
 Toothache, Patroness against, 56. 
 Torches, Symbolism of, 11. 
 Torlosa, 151. 
 
 Torpe, or Torper, St., 302. 
 Torre de' Spechi, 116. 
 Totila. King of the Goths, 65, 108, 268. 
 foubert, or Touberch, 109. 
 Toulon, 226. 
 Toulouse, 54, 187. 
 Tours, 221. 
 Tours, Bishop of, 71. 
 Tower, 59. 
 Towei of David, 20. 
 
 Trajan, 87, 110, 135, 146. 
 
 Traiiquilliuus, Ausanus, 51. 
 
 Transliguration. the, 159. 
 
 Trastevere, the (Rome), 50, 246. 
 
 Travellers, Patron ot, 178. 
 
 Tree of Life, the, 303. 
 
 Trent, 145. 
 
 Trenthani, 322. 
 
 Treves, 48. 
 
 Triangle, Symbolism of, 10, 14. 
 
 Triuita, Church of the, 164. 
 
 Trinita-di-Monti, 121. 
 
 Trinity, the, 16, 303. 
 
 Trinity, Symbols of the, 10, 14. 
 
 Trissma, 292. 
 
 Trojan War, 283. 
 
 Troyes, 120. 
 
 True Cross, the, 186, 303. 
 
 Trumpets, 16. 
 
 Tubal-Cain, 179. 
 
 Tunic, Blue, 9. 
 
 Tuscany, 260, 268. 
 
 UAVAS, Father G. de, 242. 
 Ubaldini, House of, 86. 
 Uberto, Bishop, 208. 
 Ugolotto Caccianemici, 307. 
 Ulpho, Prince of Norica, 72. 
 Ulrich, Prince, 263. 
 Ulster, 250. 
 
 Umbria, Citta Ducale, 112. 
 Umilita, St., 307. 
 Unicorn, the, 179, 193. 
 Unicorn, S3'mbolisra of, 5. 
 Urban II., Pope, 72. 
 Urban VI., Pope, 77. 
 Uriel, the Archangel, 15, 16. 
 Ursula, St., 7, 36, 82, 91, 308. 
 
 T7AGA0, the Eunuch, 175. 
 
 ▼ Valencia, 96, 185, 187, 298, 318, 319. 
 Valens, Emperor, 60. 
 Valentinian, Emperor, 222. 
 Valentinian III., 255. 
 Valeria, 320. 
 Valerian, St., 77, 85, 92. 
 Val(^rie, or Val^re, St., 220. 
 Valerius, 317. 
 Valerius Flaccus, 258. 
 Valid, Daughter of Pharaoh, 235. 
 "Valley of Wormwood," 66. 
 Valli^re. Louise de la, 187. 
 
348 
 
 INDEX. 
 
 Vallombrosa, Order of, 164. 
 
 Vailombrosians, the, 28, 29. 
 
 Valois, Felix de, 1(35. 
 
 Vandals, the, 57, 237. 
 
 Van Dyck, 34. 
 
 Vannes, 319. 
 
 Varro, 281. 
 
 Vatican, Uie, 33, 15G, 244, 251, 255, 264, 
 
 273. 
 Vaudois, the, 96. 
 Vega, Garcelasso de la, 123. 
 Veneziano, Antonio, 266. 
 Venice, 166, 173, 179, 185, 217, 242, 249, 
 
 270, 293, 306. 
 Venice, Patroness of, 75. 
 Venus, the Temple of, 305. 
 Venus, "Worship of, 178. 
 " Verbum sum," 195. 
 Vercelli, Bishop of, 46. 
 Verdiana, St., 315. 
 Verdun, 141. 
 
 Verona, 30, 50, 89, 256, 322. 
 Veronese, Paul, 93. 
 Veronica, St., 11, 315. 
 Verulam, 46. 
 Verue, 129. 
 Vesica Piscis, the, 2. 
 Vespasian, Emperor, 315. 
 Vesuvius, Mount, 154. 
 Via Appia, Rome, 79. 
 Via Dolorosa, 202. 
 Via Nomentana (Rome), 45. 
 Via Tiburtina, Rome, 181. 
 Victor, St., of Marseilles, 316. 
 Victor, St., of Milan, 317. 
 Vienna, 183, 286. 
 Vienna, Cathedral of, 162. 
 Villani, Archbishop, 266. 
 Vincent de Paul, St., 319. 
 Vincent Ferraris, St., 319. 
 Vincent, St., 287, 317. 
 Vincent, St., Cape, 318. 
 Violet, Symbolism of, 9. 
 Virgil, 282. 
 
 Virgin Alone, the. 208. 
 Virgin and Child Enthroned, 211. 
 Virgin Mary, 2, 5, 6, 8, 12, 13, 16, 17, 156. 
 Virgin of Merry, 211. 
 Virgin of Virgins, 209. 
 Virgin, Seven .Toys and Sorrows of, 13. 
 Virgin, Titles of," 17, 18. 
 Virgo Sapientissima, 209. 
 Virtues, the, 15. 
 Vischer, Peter, 276. 
 
 Visconti, Bianca, 283. 
 
 Visitatii)n, Order of, 79. 
 
 Visitation, the, 102, 194, 274, 279. 
 
 Vitalicino, King. 178. 
 
 Vitalis, Son of Felicitas, 112. 
 
 Vital is, St., of Ravenna, 320. 
 
 Viterbo, 273. 
 
 Vitus, St., 320. 
 
 Voltaire, 186. 
 
 " Volto Santo,'' or Vera Icon, 316. 
 
 Votive Pictures, 34. 
 
 Vox clamantis in deserto, 158. 
 
 Vulgate, the, 154. 
 
 WALAIS. the, 67. 
 Walbeck Church, 141. 
 Walbeck in Saxonv, 41. 
 Walburga, St., 184, 321. 
 Walking on the Sea, 28. 
 Walpurgis Night, 321. 
 Walpurgis Oil, 321. 
 Walpurgis, St., 29. 
 Wandering Jew, the, 321. 
 Wartburg, Castle of, 103, 105. 
 Warwickshire, 235. 
 Wastein, Monasteries, 72. 
 Wearmouth, Monastery of, 65. 
 Weedon, 322. 
 Well, the, 20. 
 Wenceslaus IV., 166. 
 Wenceslaus, St., 189. 
 Wenzel, St., 189. 
 Werburga, St., 322. 
 Westminster, 160. 
 Westminster Abbe}', 102. 
 Westphalia, 111. 
 Wheels, Symbolism of, 7, 75. 
 Whitby, 142. 
 White Friars, 33. 
 White, Symbolism of, 8, 29, 32. 
 Wild Beast.s, 28. 
 Wilfrida, 100. 
 
 William, Duke of Aquitaine, 66. 
 William, St., 145. 
 William the Conqueror, 233. 
 WiUibald, St., 321. 
 Wilton, 100. 
 
 Winburn, Convent of, 821. 
 Winchester, 290. 
 
 Wincliester, Abbey of Nutsall, 70. 
 Winfred, St. Boniface, 70. 
 Wings, 16, 23. 
 Wiseman's, Cardinal, "Hidden Gem," 48. 
 
INDEX. 
 
 349 
 
 "Woman of the Apocalypse, 2. 
 Wool-comb, Symbol, 69. 
 Worcester, Bishop of, 99. 
 Worcestershire, 58. 
 Work-basket, Symbol, 193. 
 
 XAVIER, St. Francis, 34. 
 Xeres, Battle of, 113. 
 
 YELLOW, Symbolism of, 9. 
 York, 252. 
 York, Archbishop of, 70. 
 Yorkshire, Festival, 69. 
 
 ZACHARIAS, 124, 167, 194, 201. 
 Zadkiel, the Angel, 16. 
 Zambri, the Magician, 89. 
 Zebedee, 150, 159. 
 Zeno, 89, 264. 
 Zeno, Emperor, 59. 
 Zeno, St., of Verona, 322. 
 Zenobia, St., of Florence, 323. 
 Zingara, or Gypsy, the, 200. 
 Zingaro, Antonio lo, 29. 
 Zoccolanti, the, 31. 
 Zosimus, 223. 
 Zurbaran, 30. 
 
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