AEschylus - "Suppliant Maidens and Other Plays"

Andre Norton - "Storm Over Warlock"

Robert de Boron - "Li Romanz de l'estoire dou Graal"

Thomas Carson - "Ranching, Sport and Travel"

Editorial
This article examines the wide range of anonymous and pseudonymous naming practices to be found in West African newspapers between the 1880s and 1930s, and asks about the shape of a West African history of anonymity as compared with recent histories of anonymity in European literature. The article also discusses the ways in which colonial West African uses of anonymity and pseudonyms challenge postcolonial scholarship on agency, subjectivity, resistance, authenticity and identity.

The Lives of the Fathers, Martyrs, and Principal Saints

A >> Alban Butler >> The Lives of the Fathers, Martyrs, and Principal Saints




One of the most famous among the writings of St. Fulgentius, is that
entitled, On the Two-fold Predestination, to Monimus, in answer to
certain difficulties proposed to him by a friend of that name. In
the first book he shows, that though God foresees sin, he
predestinates no one to evil, but only to good, or to grace and
glory. In the second book he proves, that the sacrifice of Christ's
body and blood is offered not to the Father alone, as the Arians
pretended, but to the whole Blessed Trinity. In this and the third
book he answers certain other difficulties. In his two books, On the
Remission of Sins, to Euthymius, he proves that sins can never be
forgiven without sincere repentance, or out of the pale of the true
church. When Peter, a deacon, and three other deputies from the
Scythian monks in the East, arrived at Rome, to be informed of the
sentiments of the western churches concerning the late errors
advanced in the East, against the mystery of the Incarnation, and in
the West, by the Semipelagians against the necessity of divine
grace, they consulted the sixty African bishops who were at that
time in banishment, in Sardinia. St. Fulgentius was pitched upon to
send an answer in the name of this venerable company of Confessors.
This produced his book, On the Incarnation and Grace, in the first
part of which he confutes the Nestorians and Eutychians, and in the
second the Semipelagians. His three books, On the Truth of
Predestination and Grace, addressed to John the Archimandrite, and
Venerius, deacon of Constantinople, are another fruit of the leisure
which his exile gave him. In the first part he shows, that grace is
the pure effect of the divine goodness and mercy; in the second,
that it destroys not free-will; and in the third, that the Divine
election both to grace and glory is purely gratuitous. In another
treatise or letter, to the same John and Venerius, who had consulted
the Confessors in Sardinia about the doctrine of Faustus of Riez, he
confutes Semipelagianism. In the treatise, On the Incarnation, to
Scarilas, he explains that mystery, showing that the Son became
man,--not the Father, or the Holy Ghost; and that in God the trinity
destroys not the unity of the nature. Ferrand, the learned deacon of
Carthage, consulted St. Fulgentius about the baptism of a certain
Ethiopian, who had desired that sacrament, but was speechless and
senseless when it was administered to him. Our saint, in a short
treatise on this subject, demonstrates this baptism to have been
both necessary and valid. By another treatise, addressed to this
Ferrand, he answers five questions proposed by him, concerning the
Trinity and Incarnation. Count Reginus consulted him, whether the
body of Christ was corruptible, and begged certain rules for leading
a Christian life in a military state. St. Fulgentius answered the
first point, proving that Christ's mortal body was liable to hunger,
thirst, pain, and corruption. The second part of moral instructions,
which he lived not to finish, was added by Ferrand the deacon. St.
Fulgentius's book, On Faith, to Peter, is concise and most useful.
It was drawn up after the year 523, about the time of his return
from Sardinia. One Peter, designing to go to Jerusalem, requested
the saint to give him in writing a compendious rule of faith, by
studying which he might be put upon his guard against the heresies
of that age. St. Fulgentius executed this in forty articles, some
copies and forty-one. In these he explains, under anathemas, the
chief mysteries of our faith: especially the Trinity. Incarnation,
sacrifice of the altar, (cap. 19. p. 475,) absolute necessity of the
true faith, and of living in the true church, to steadfastness, in
which he strongly and pathetically exhorts all Christians in the
close of the work, (c. 44, 45.) For if we owe fidelity to our
temporal prince, much more to Christ who redeemed our souls, and
whose anger we are bound to fear above all things, nay, as the only
evil truly to be dreaded. The writings of this father discover a
deep penetration and clear conception, with an admirable perspicuity
in the diction; but seeming apprehensive of not having sufficiently
inculcated his matter, he is diffusive, end runs into repetitions.
His reasoning is just and close, corroborated by Scripture and
tradition. The accurate F. Sirmond published part of his writings,
but the most complete edition of them was given at Paris, in 4vo.,
1584.
6. Domine, da mihi modo patientiam, et postea indulgentiam.
7. See Gall. Christ. Nov. T. l, p. 121. and Baillet, p. 16. The written
relation of this translation is a production of the tenth century,
and deserves no regard; but the constant tradition of the church and
country proves the translation to have been made (See Hist. Liter.
de la France, T. 6, p. 265.) The hutch in which these relics are
venerated at Bourget, is called S. Fulgentius's. The saint's head is
in the church of the archbishop's seminary, which was anciently an
abbey, and named Monte-maven.

ST. ODILO, OR OLON, SIXTH ABBOT OF CLUNI

HIS family was that of the lords of Mercteur, one of the most
illustrious of Auvergne. Divine grace inclined him from his infancy to
devote himself to God with his whole heart. He was very young when he
received the monastic habit at Cluni, from the hands of S. Mayeul, by
whose appointment he was made his coadjutor in 991, though only
twenty-nine years of age, and from the death of S. Mayeul in 994, our
saint was charged with the entire government of that great abbey. He
labored to subdue his carnal appetites by rigorous fasting, wearing
hair-cloth next his skin, and studded iron chains. Notwithstanding
those austerities practised on himself, his carriage to others was
most mild and humane. It was usual with him to say, that of two
extremes, he chose rather to offend by tenderness, than a too rigid
severity. In a great famine in 1006, his liberality to the poor was by
many censured as profuse; for he melted down the sacred vessels and
ornaments, and sold the gold crown S. Henry made a present of to that
abbey, to relieve their necessities. He accompanied that prince in his
journey to Rome when he was crowned emperor, in 1014. This was his
second journey thither; he made a third in 1017, and a fourth in
1022. Out of devotion to S. Bennet he paid a visit to Mount Cassino,
where he begged leave, with the greatest earnestness, to kiss the feet
of all the monks, which was granted him with great difficulty. Besides
the journeys which the reformation he established in many monasteries
obliged him to undertake, he made one to Orbe, to wait on the empress
Alice. That pious princess burst into tears upon seeing him, and
taking hold of his habit, kissed it, and applied it to her eyes, and
declared to him she should die in a {070} very short time. This was in
999, and she died on the 16th of December the same year. Massacres and
plunders were so common in that age, by the right which every petty
lord pretended of revenging his own injuries and quarrels by private
wars, that the treaty called the truce of God was set on foot. By
this, among other articles, it was agreed, that churches should be
sanctuaries to all sorts of persons, except those that violated this
truce; and that from Wednesday till Monday morning no one should offer
violence to any one, not even by way of satisfaction for any injustice
he had received. This truce met with the greatest difficulties among
the Neustrians, but was at length received and observed in most
provinces of France, through the exhortations and endeavors of
St. Odilo, and B. Richard, abbot of St. Vanne's, who were charged with
this commission.[1] Prince Casimir, son of Miceslaw, king of Poland,
retired to Cluni, where he professed the monastic state, and was
ordained deacon. He was afterwards, by a solemn deputation of the
nobility, called to the crown. St. Odilo referred the matter to pope
Benedict IX., with whose dispensation Casimir mounted the throne in
1041, married, had several children, and reigned till his death in
1058.[2]

St. Odilo being moved by several visions, instituted the annual
commemoration of all the faithful departed, to be observed by the
members of his community with alms, prayers, and sacrifices, for the
relief of the suffering souls in purgatory; and this charitable devotion
he often much recommended. He was very devout to the Blessed Virgin; and
above all sacred mysteries, that of the divine Incarnation employed his
particular attention. As the monks were singing that verse in the
church, "thou being to take upon thee to deliver man, didst not abhor
the womb of a virgin;" melting away with the tenderest emotions of love,
he fell to the ground; the ecstatic agitations of his body bearing
evidence to that heavenly fire which glowed in his soul. Most of his
sermons and little poems extant, treat of the mysteries of our
redemption, or of the Blessed Virgin.[3] He excelled in an eminent
spirit of compunction, and contemplation. While he was at prayer,
trickling tears often watered his cheeks. Neither importunities nor
compulsion could prevail upon him to submit to his being elected
archbishop of Lyons in 1031. Having patiently suffered during five years
the most painful diseases, he died of the cholic, at Souvigny, a priory
in Bourbonnois, while employed in the visitation of his monasteries,
January 1, 1049, being then eighty-seven years old, and having been
fifty-six years abbot. He would be carried to the church, to assist at
the divine office, even in his agony; and having received the viaticum
and extreme-unction the day before, he expired on sackcloth strewed with
ashes on the ground. See his life, by his disciple Lotsald, as also, by
St. Peter Damian, who wrote it soon after the saint's death, at the
request of St. Hugh of Cluni, his successor, in Bollandus, and
Bibliotheca Cluniacensis by Dom Marrier, and in Andrew Duchesne, fol.
Paris, 1614. See likewise certain epistles of St. Odilo, ib., and
fourteen Sermons on the festivals of our Lord, the B. Virgin, &c., in
Bibl. Patr. Lugdun. an. 1677, T. 17, p. 653.

Footnotes:
1. Glaber, monk of Cluni, in his history which he dedicated to St.
Odilo, l. 4, c. 5, l. 5, c. 1.
2. Mab. Annal. l. 57, n. 45. Solignac, Hist. de Pologne, t. 1.
3. Ceillier demonstrates, (T. 20, p. 258,) against Basnage, (observ. in
vit. Adelaid. T. 3, le t. Canis, p. 71,) that the life of St. Alice
the empress is the work of St. Odilo, no less than the life of St.
Mayeul. We have four letters, some poems, and several sermons of
this saint in the library of Cluni, (p. 370,) and in that of the
Fathers, (T. 17, p. 653.) Two other sermons hear his name in
Martenn{} (Anned. T. 5.)

{071}

ST. ALMACHUS, OR TELEMACHUS, M.

WAS a holy solitary of the East, but being excited by the ardors of a
pious zeal in his desert, and pierced with grief that the impious
diversion of gladiators should cause the damnation of so many unhappy
souls, and involve whole cities and provinces in sin; he travelled to
Rome, resolved, as far as in him lay, to put a stop to this crying evil.
While the gladiators were massacring each other in the amphitheatre, he
ran in among them; but as a recompense for his kind remonstrance, and
entreating them to desist, he was beaten down to the ground, and torn in
pieces, on the 1st of January, 404. His zeal had its desired success;
for the effusion of his blood effected what till that time many emperors
had found impracticable. Constantine, Constantius, Julian, and
Theodosius the elder, had, to no purpose, published several edicts
against those impious scenes of blood. But Honorius took occasion from
the martyrdom of this saint, to enforce their entire abolition. His name
occurs in the true martyrology of Bede, in the Roman and others. See
Theodoret, Hist. l. 5, c. 62, t. 3, p. 740.[1]

Footnotes:
1. The martyrologies of Bede, Ado, Usuard, &c. mention St. Almachus, M.
put to death at Rome, for boldly opposing the heathenish
superstitions on the octave of our Lord's nativity. Ado adds, that
he was slain by the gladiators at the command of Alypius, prefect of
Rome. A prefect of this name is mentioned in the reign of
Theodosius, the father of Honorius. This name, the place, day, and
cause seeming to agree, Baronius, (Annot. In Martyr. Rom.) Bolland,
and Baillet, doubt not but this martyr is the same with St.
Telemachus, mentioned by Theodoret. Chatelain, canon of the
cathedral at Paris, (Notes sur le Martyr. Rom. p. 8,) and Benedict
XIV., (in Festo Circumcis. T. 10, p. 18.) think they ought to be
distinguished, and that Almachus suffered long before Telemachus.
Wake, (on Enthusiasm,) Geddes, &c. pretend the name to have been a
mistake for Almanachum; but are convicted by Chatelain of several
unpardonable blunders, and of being utterly unacquainted with
ancient MSS. of this kind, and the manner of writing them. Scaliger
and Salmasius tell us that the word Almanach is of Arabic
extraction. La Crosse observes, (Bibl. Univ. T. 11,) that it occurs
in Porphyry, (apud Eus. Praef. Evang. l. 3, c. 4,) who says that
horoscopes are found [Greek: en tois almenichiaxois], where it seems
of Egyptian origin. But whatever be the meaning of that term in
Porphyry, Du Cange, after the strictest search, assures us that the
barbarous word Almanach is never met with in any MS. Calendars or
Ephemerides. Menage (Origine de la Langue Francoise V. Almanach)
shows most probably that the word is originally Persian, with the
Arabic article prefixed. It seems to have been first used by the
Armenians to signify a calendar, ib.

ST. EUGENDUS, IN FRENCH OYEND, A.

AFTER the death of the two brothers, St. Romanus and St. Lupicinus, the
holy founders of the abbey of Condate, under whose discipline he had
been educated from seven years of age, he was first coadjutor to
Minausius, their immediate successor, and soon after, upon his demise,
abbot of that famous monastery. His life was most austere, his clothes
being sackcloth, and the same in summer as in winter. He took only one
small refection in the day, which was usually after sunset. He inured
himself to cold and all mortifications; and was so dead to himself, as
to seem incapable of betraying the least emotion of anger. His
countenance was always cheerful; yet he never laughed. By meekness he
overcame all injuries, was well skilled in Greek and Latin, and in the
holy scriptures, and a great promoter of the sacred studies in his
monastery. No importunities could prevail upon him to consent to be
ordained priest. In the lives of the first abbots of Condate, of which a
MS. copy is preserved in the Jesuit's library in the college of
Clermont, at Paris, enriched with MS. notes by F. Chifflet, it is
mentioned, that the monastery which was built by St. Romanus, of timber,
being consumed by fire, St. Eugendus rebuilt it of stone; and also near
the oratory, which St. Romanus had built, erected a handsome church in
honor of SS. Peter, Paul, and Andrew, enriched with precious relics. His
prayer was almost continual, and his devotion so tender, that the
hearing {072} of a pious word was sufficient visibly to inflame his
soil, and to throw him sometimes into raptures even in public, and at
table. His ardent sighs to be united with his God, were most vehement
during his last illness. Having called the priest among his brethren, to
whom he had enjoined the office of anointing the sick, he caused him to
anoint his breast according to the custom, says the author of his life,
and he breathed forth his happy soul five days after, about the year
510, and of his age sixty-one.[1] The great abbey of Condate, in
Franche-comte, seven leagues from Geneva, on mount Jura, or Mont-jou,
received from this saint the name of St. Oyend; till in the thirteenth
century it exchanged it for that of St. Claude; who having resigned the
bishopric of Besanzon, which see he had governed seven years in great
sanctity, lived fifty-five years abbot of this house, a perfect copy of
the virtues of St. Oyend, and died in 581. He is honored on the 6th of
June. His body remains entire to this day; and his shrine is the most
celebrated place of resort for pilgrims in all France.[2] See the life
of St. Oyend by a disciple, in Bollandus and Mabillon. Add the remarks
of Rivet. His. Liter. T. 3, p. 60.

Footnotes:
1. The history of the first Abbots of Condate, compiled, according to
F. Chifflet, in 1252, mentions translation of the relics of St.
Eugendus, when they were enshrined in the same Church of St. Peter,
which had been made with great solemnity, at which this author had
assisted, and of which he testifies that he had already wrote the
history here quoted. F. Chifflet regrets the loss of this piece, and
adds that the girdle of St. Eugendus, made of white leather, two
fingers broad, has been the instrument of miraculous cures, and that
in 1601 Petronilla Birod, a Calvinist woman in that neighborhood,
was converted to the Catholic faith, with her husband and whole
family, having been suddenly freed from imminent danger of death and
child-bearing, and safely delivered by the application of this
relic.
2. The rich abbey of St. Claude gave rise to a considerable town built
about it, which was made an episcopal see by pope Benedict XIV., in
1743: who, secularizing the monastery, converted it into a
cathedral. The canons, to gain admittance, must give proof of their
nobility for sixteen degrees, eight paternal and as many maternal.
St. Romanus was buried at Beaume, St. Lucinius at Leu{}nne, and St.
Oyend at Condate: whence this last place for several ages bore his
name.

S. FANCHEA, OR FAINE, V.

HER feast has been kept for time immemorial in the parish church of
Rosairthir, in the diocese of Clogher, in Ulster: and at Kilhaine near
mount Bregh, on the borders of Meath, where her relics have been in
veneration. She seems to have been an abbess, and is thought to have
flourished in the sixth century, when many eminent saints flourished in
Ireland. Her name was not known to Bollandus or Sir James Ware. See
Chatelain.

S. MOCHUA, OR MONCAIN, ABBOT,

OTHERWISE CALLED CLAUNUS.

HAVING served his prince in the army, he renounced the world, and
devoted himself to God in a monastic state, with so much fervor as to
become a model of perfection to others. He is said to have founded
thirty churches, and one hundred and twenty cells, and passed thirty
years at one of these churches, which is called from him Teach Mochua,
but died at Dayrinis on the 1st of January, in the ninety-ninth year of
his age, about the sixth century. See his life in Bollandus, p. 45.

SAINT MOCHUA OF BELLA,

OTHERWISE CALLED CRONAN,

WAS contemporary to S. Congal, and founded the monastery (now a town)
named Balla, in Connaught. He departed to our Lord in the fifty-sixth
year of his age. See Bollandus, p. 49.

{073}


JANUARY II.

S. MACARIUS OF ALEXANDRIA,

ANCHORET.

From Palladius, bishop of Helenopolis, who had been his disciple, c. 20.
Rufin, Socrates, and others in Rosweide, D'Andilly, Cotelier, and
Bollandus, p. 85 See Tillemont, t. 8, p. 626. Bulteau, Hist. Mon.
d'Orient, l. 1, c. 9, p. 128.

A.D. 394.

ST. MACARIUS the younger, a citizen of Alexandria, followed the business
of a confectioner. Desirous to serve God with his whole heart, he
forsook the world in the flower of his age, and spent upwards of sixty
years in the deserts in the exercise of fervent penance and
contemplation. He first retired into Thebais, or Upper Egypt, about the
year 335.[1] Having learned the maxims, and being versed in the practice
of the most perfect virtue, under masters renowned for their sanctity;
still aiming, if possible, at greater perfection, he quitted the Upper
Egypt, and came to the Lower, before the year 373. In this part were
three deserts almost adjoining to each other; that of Scete, so called
from a town of the same name on the borders of Lybia; that of the Cells,
contiguous to the former, this name being given to it on account of the
multitude of hermit-cells with which it abounded; and a third, which
reached to the western branch of the Nile, called, from a great
mountain, the desert of Nitria. St. Macarius had a cell in each of these
deserts. When he dwelt in that of Nitria, it was his custom to give
advice to strangers, but his chief residence was in that of the Cells.
Each anchoret had here his separate cell, which he made his continued
abode, except on Saturday and Sunday, when all assembled in one church
to celebrate the divine mysteries, and partake of the holy communion. If
any one was absent, he was concluded to be sick, and was visited by the
rest. When a stranger came to live among them, every one offered him his
cell, and was ready to build another for himself. Their cells were not
within sight of each other. Their manual labor, which was that of making
baskets or mats, did not interrupt the prayer of the heart. A profound
silence reigned throughout the whole desert. Our saint received here the
dignity of priesthood, and shone as a bright sun influencing this holy
company, while St. Macarius the elder lived no less eminent in the
wilderness of Scete, forty miles distant. Palladius has recorded[2] a
memorable instance of the great self-denial professed and observed by
these holy hermits. A present was made of a newly-gathered bunch of
grapes to St. Macarius: the holy man carried it to a neighboring monk
who was sick; he sent it to another: it passed in like manner to all the
cells in the desert, and was brought back to Macarius, who was
exceedingly rejoiced to perceive the abstinence of his brethren, but
would not eat of the grapes himself.

The austerities of all the inhabitants of that desert were
extraordinary; but St. Macarius, in this regard, far surpasses the rest.
For seven years {074} together he lived only on raw herbs and pulse, and
for the three following years contented himself with four or five ounces
of bread a day, and consumed only one little vessel of oil in a year; as
Palladius assures us. His watchings were not less surprising, as the
same author informs us. God had given him a body capable of bearing the
greatest rigors; and his fervor was so intense, that whatever spiritual
exercise be heard of, or saw practised by others, be resolved to copy
the same. The reputation of the monastery of Tabenna, under St.
Pachomius, drew him to this place in disguise, some time before the year
349. St. Pachomius told him that he seemed too far advanced in years to
begin to accustom himself to their fastings and watchings; but at length
admitted him, on condition he would observe all the rules and
mortifications of the house. Lent approaching soon after, the monks were
assiduous in preparations to pass that holy time in austerities, each
according to his strength and fervor; some by fasting one, others two,
three, or four days, without any kind of nourishment; some standing all
day, others only sitting at their work. Macarius took some palm-tree
leaves steeped in water, as materials for his work, and standing in a
private corner, passed the whole time without eating, except a few green
cabbage leaves on Sundays. His hands were employed in almost continual
labor, and his heart conversed with God by prayer. If he left his
station on any pressing occasion, he never stayed one moment longer than
necessity required. Such a prodigy astonished the monks, who even
remonstrated to the abbot at Easter against a singularity of this
nature, which, if tolerated, might on several accounts be prejudicial to
their community. St. Pachomius entreated God to know who this stranger
was; and learning by revelation that he was the great Macarius, embraced
him, thanked him for his edifying visit, and desired him to return to
his desert, and there offer up his prayers for them.[3] Our saint
happened one day inadvertently to kill a gnat that was biting him in his
cell; reflecting that he had lost the opportunity of suffering that
mortification, he hastened from his cell for the marshes of Scete, which
abound with great flies, whose stings pierce even boars. There he
continued six months exposed to those ravaging insects; and to such a
degree was his whole body disfigured by them with sores and swellings,
that when he returned he was only to be known by his voice.[4] Some
authors relate[5] that he did this to overcome a temptation of the
flesh.

The virtue of this great saint was often exercised with temptations. One
was a suggestion to quit his desert and go to Rome, to serve the sick in
the hospitals; which, by due reflection, he discovered to be a secret
artifice of vain-glory inciting him to attract the eyes and esteem of
the world. True humility alone could discover the snare which lurked
under the specious gloss of holy charity. Finding this enemy extremely
importunate, he threw himself on the ground in his cell, and cried out
to the fiends: "Drag me hence if you can by force, for I will not stir."
Thus he lay till night, and by this vigorous resistance they were quite
disarmed.[6] As soon as he arose they renewed the assault; and he, to
stand firm against them, filled two great baskets with sand, and laying
them on his shoulders, travelled along the wilderness. A person of his
acquaintance meeting him, asked him what he meant, and made an offer of
easing him of his burden; but the saint made no other reply than this:
"I am tormenting my tormentor." He returned home in the evening, much
fatigued in body, but freed from the temptation. Palladius informs us,
that St. Macarius, desiring to enjoy more perfectly the sweets of
heavenly contemplation, at least for five days without interruption,
{075} immured himself within his cell for this purpose, and said to his
soul: "Having taken up thy abode in heaven, where thou hast God and the
holy angels to converse with, see that thou descend not thence: regard
not earthly things." The two first days his heart overflowed with divine
delights; but on the third he met with so violent a disturbance from the
devil, that he was obliged to stop short of his design, and to return to
his usual manner of life. Contemplative souls often desire, in times of
heavenly consolation, never to be interrupted in the glorious employment
of love and praise: but the functions of Martha, the frailty and
necessities of the human frame, and the temptations of the devil, force
them, though reluctant, from their beloved object. Nay, God oftentimes
withdraws himself, as the saint observed on this occasion, to make them
sensible of their own weakness, and that this life is a state of trial.
St. Macarius once saw, in a vision, devils closing the eyes of the monks
to drowsiness, and tempting them by diverse methods to distractions,
during the time of public prayer. Some, as often as they approached,
chased them away by a secret supernatural force, while others were in
dalliance with their suggestions. The saint burst into sighs and tears;
and, when prayer was ended, admonished every one of his distractions,
and of the snares of the enemy, with an earnest exhortation to employ,
in that sacred duty, a more than ordinary watchfulness against his
attacks.[7] St. Jerom[8] and others relate, that a certain anchoret in
Nitria, having left one hundred crowns at his death, which he had
acquired by weaving cloth, the monks of that desert met to deliberate
what should be done with that money. Some were for having it given to
the poor, others to the church: but Macarius, Pambo, Isidore, and
others, who were called the fathers, ordained that the one hundred
crowns should be thrown into the grave and buried with the corpse of the
deceased, and that at the same time the following words should be
pronounced: "_May thy money be with thee to perdition_."[9] This example
struck such a terror into all the monks, that no one durst lay up any
money by him.

Copyright (c) 2007. topboookz.com. All rights reserved.