The Lives of the Saints, Volume 1 (of 16). Baring-Gould Sabine
the venerable athlete of Christ, fulfilling his agony, was found worthy to participate in the Passion of his Lord. And he suffered at Aulane, on the third of the nones of January (Jan. 3rd,) under Maximian, the emperor.
This account is somewhat abbreviated from the Acts. There is some little discrepancy between it and that of Eusebius. The ecclesiastical historian says he was executed at Cæsarea; the Acts say at Aulane; but as this was an insignificant village in the district over which the governor of Cæsarea held jurisdiction, the discrepancy is only apparent. Eusebius says he suffered on the third of the ides; the Acts, that he suffered on the third of the nones. It is probable that Eusebius is right, for the Greeks observe the martyrdom of S. Peter Balsam on the 12th Jan., and in the Martyrology, attributed to S. Jerome, the passion of this Saint is given as occurring on the third of the ides, 11th Jan.
[Commemorated by the Roman Martyrology and the Greek Menæa on the same day. The account of his passion is given by S. Basil the Great in a panegyric at Cæsarea, on the anniversary of his martyrdom, which he says was then recent. This account, given on the scene of his suffering, within the memory of man, so that some of those who heard the discourse of S. Basil, had seen the conflict of the martyr, is unquestionably trustworthy.]
Saint Gordius was a native of Cæsarea, in Cappadocia, and was a centurion in the army. When Galerius issued his edicts against the Church in the East (303,) Gordius laid aside his office, and retired into the desert, where he lived in fasting and prayer amongst the wild beasts. In the desert he spent many years, but his zeal for Christ gave him no rest. The churches in Cæsarea had been destroyed, the clergy scattered, and many Christians had conformed, rather than lose their lives. It was a heathen city once more, and such salt as had remained had lost its savour. The spirit of the Lord stirred in the soul of Gordius, and urged him to return to his native city, and there play the man for Christ, where so many had fallen away from the faith. "One day that the amphitheatre was crowded to see horse and chariot races in honour of Mars, the god of war, when the benches were thronged, and Jew and Gentile, and many a Christian also," says S. Basil, "was present at the spectacle, and all the slaves were free to see the sight, and the boys had been given holiday from school for the same purpose, suddenly, in the race-course, appeared a man in rags, with long beard and matted locks; his face and arms burned with exposure to the sun, and shrivelled with long fasting; and he cried aloud, "I am found of them who sought me not, and to them who asked not after me, have I manifested myself openly."
Every eye was directed upon this wild-looking man, and when it was discovered who he was, there rose a shout from Gentile and Christian; the latter cried because they rejoiced to see the faithful centurion in the midst of them again; the former, because they hated the truth, and were wrath at the disturbance of the sports.
"Then," continues S. Basil, "the clamour and tumult became more, and filled the whole amphitheatre; horses, chariots, and drivers were forgotten. In vain did the rush of wheels fill the air; none had eyes for anything but Gordius; none had ears to hear anything but the words of Gordius. The roar of the theatre, like a wind rushing through the air, drowned the noise of the racing horses. When the crier had made silence, and all the pipes and trumpets, and other musical instruments were hushed, Gordius was led before the seat of the governor, who was present, and was asked, blandly, who he was and whence he came. Then he related, in order, what was his country, and family, and the rank he had held, and why he had thrown up his office and fled away. 'I am returned,' said he, 'to shew openly that I care naught for your edicts, but that I place my hope and confidence in Jesus Christ alone.'" The governor, being exceedingly exasperated at the interruption in the sports, and the open defiance cast in his face by a deserter, before the whole city, ordered him at once to be tortured. "Then," S. Basil proceeds to relate in his graphic style, "the whole crowd poured from the theatre towards the place of judgment, and all those who had remained behind in the city ran to see the sight. The city was deserted. Like a great river, the inhabitants rolled to the place of martyrdom; mothers of families, noble and ignoble, pushed there; houses were left unprotected, shops were deserted by the customers, and in the market-place goods lay here and there neglected. Servants threw up their occupations, and ran off to see the spectacle, and all the rabble was there to see this man. Maidens forgot their bashfulness and shame of appearing before men, and sick people and old men crawled without the walls, that they, too, might share the sight." The relations of Gordius, in vain, urged him to yield and apologise for his defiance of the state religion; signing himself with the cross, he cheerfully underwent the torments of leaded scourges, of the little horse, fire, and knife, and was finally beheaded.
[The Martyrologies of S. Jerome, Bede, Usuardus, &c. Commemorated in the Roman Martyrology on this day; in the Greek Menæa on the 2nd Jan. Theognis, especially, is famous throughout East and West. The account in the Menæa and Menology is probably trustworthy. The Acts published by the Bollandists are of doubtful authority.]
Theognis was the son of the Bishop of Cyzicus, in Hellespont. In the persecution of Licinius, he and his companions suffered at Cyzicus, being first scourged, and then cast into the sea.
[English Martyrologies on this day, though he died on Oct. 1st, on which day he is mentioned in Usuardus. His life in Capgrave is of no historical value – a composition of the 11th cent. "incertum" even to William of Malmesbury.]
When first Christianity penetrated Britain, a great number of Saints existed, especially in Wales and Cornwall. At this time there was a duke, or prince, of Cornwall, named Melian , whose brother, Rivold, revolted against him, and put him to death. Melian left a son, Melor, and the usurper only spared his life at the intercession of the bishops and clergy. He, however, cut off his right hand and left foot, and sent him into one of the Cornish monasteries to be brought up.
The legend goes on to relate that the boy was provided with a silver hand and a brazen foot, and that one day, when he was aged fourteen, he and the abbot were nutting together in a wood, when the abbot saw the boy use his silver hand to clasp the boughs and pick the nuts, just as though it were of flesh and blood. Also, that one day he threw a stone, which sank into the earth, and from the spot gushed forth a fountain of pure water.
Rivold, fearing lest the boy should depose him, bribed his guardian, Cerialtan, to murder him. This Cerialtan performed. He cut off the head of Melor, and carried it to the duke; but angels with lights stood around the body and guarded it.
On his way to the duke, Cerialtan was parched with thirst, and exclaimed, "Wretched man that I am! I am dying for a drop of water." Then the head of the murdered boy said, "Cerialtan, strike the ground with thy rod, and a fountain will spring up." He did so, and quenched his thirst at the miraculous well, and pursued his way. When Rivold saw the head, he touched it, and instantly sickened, and died three days after. The head was then taken back to the body, and was buried with it. But the relics were afterwards taken to Amesbury, in Wiltshire.
It must be remembered, in reading the legends of the British and Irish Saints of the first period, that we have nothing like contemporary histories of their lives, and that these legends were committed to writing many hundreds of years after their death, so that the original facts became surrounded with an accretion of fable so dense that it is impossible to distinguish truth from falsehood in the legends as they have reached us.
[S. Genoveva is mentioned in almost all the Latin Martyrologies. Her life was written by an anonymous learned man, in the reign of Childebert, about eighteen years after her death. Three ancient lives exist, but whether one of these is that then composed, it is impossible to say.]
The blessed Genoveva was born at Nanterre, near Mont Valerien, on the outskirts of Paris. Her father's name was Severus; that of her mother was Gerontia. When S. Germanus, Bishop of Auxerre, was on his way to Britain, to oppose the heresy of Pelagius, with his companion, S. Lupus, they passed through Nanterre. The people went out to meet him, and receive the benedictions; men, and women, and children in companies. Amongst the children, S. Germanus observed Genoveva, and bade her be brought before him. The venerable bishop kissed the child, and asked her name. The surrounding people told him,