Robert L. Taylor - "Gov. Bob. Taylor's Tales"

Thomas Hodgkin - "Theodoric the Goth"

Anna Green Winslow - "Diary of Anna Green Winslow"

Roger Finlay - "The Wonder Island Boys: The Tribesmen"

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




Footnotes:
1. She must not have lived later than the fourth century, for we find
her life quoted in the fifth and sixth; and as she lived eighty-four
years, she could not at least be much younger than St. Athanasius.
From the age in which she lived, she is thought by some to have been
the first foundress of nunneries, of religious women living in
community, as St. Antony was of men. On this head consult Helyott,
Hist. des Ord., and Mr. Stevens in his English Monasticon, c. 1, p.
16. However, St. Antony's sister found a nunnery erected when she
was but young, and this was prior to the time of Constantine the
Great.


JANUARY VI.

THE EPIPHANY OF OUR LORD.

EPIPHANY, which in the original Greek signifies appearance or
manifestation, as St. Austin observes,[1] is a festival principally
solemnized in honor of the discovery Jesus Christ made of himself to the
Magi, or wise men; who, soon after his birth, by a particular
inspiration of Almighty God, came to adore him and bring him
presents.[2] Two other manifestations of our Lord are jointly
commemorated on this day in the office of the church; that at his
baptism, when the Holy Ghost descended on him in the visible form of a
dove, and a voice from heaven was heard at the same time: _This is my
beloved Son, in whom I am well pleased_.[3] The third manifestation was
that of his divine power at the performance of his first miracle, the
changing of water into wine, at the marriage at Cana,[4] _by which he
manifested his glory, and his disciples believed in him_.[5] Upon so
many accounts ought this festival to challenge a more than ordinary
regard and veneration; but from none more than us Gentiles, who, in the
persons of the wise men, our first-fruits and forerunners, were on this
day called to the faith and worship of the true God. Nothing so much
illustrates this mercy as the wretched degeneracy into which the
subjects of it were fallen. So great this, that there was no object so
despicable as not to be thought worthy of divine honors, no vice so
detestable as not to be enforced by the religion of those _times of
ignorance_,[6] as the scripture emphatically calls them. God had, in
punishment of their apostasy from him by idolatry, given them over to
the most shameful passions, as described at large by the apostle:
_Filled with all iniquity, fornication, covetousness, maliciousness,
envy, murder, contention, deceit, whisperers, detracters, proud,
haughty, disobedient, without fidelity, without affection, without
mercy, &c._[7] Such were the generality of our pagan ancestors, and such
should we ourselves have been, but for God's gracious and effectual call
to the true faith.

The call of the Gentiles had been foretold for many ages before in the
clearest terms. David and Isaias abound with predictions of this import;
the like is found in the other prophets; but their completion was a
mercy reserved for the times of the Messiah. It was to him, who was also
the consubstantial Son of God, that the eternal Father had made the
promise of all _nations for his inheritance_;[8] who being born the
spiritual king of the {096} whole world, for the salvation of _all
men_,[9] would therefore manifest his coming both to those that _were
near, and those that were afar off_;[10] that is, both to Jew and
Gentile. Upon his birth, angels[11] were dispatched ambassadors to the
Jews, in the persons of the poor shepherds, and a star[12] was the
divine messenger on this important errand to the Gentiles of the
East;[13] conformably to Balaam's prophecy,[14] who foretold the coming
of the Messias by that sign.

The summons of the Gentiles to Bethlehem to pay homage to the world's
Redeemer was obeyed by several whom the scripture mentions under the
name and title of _Magi_,[15] or wise men; but is silent as to their
number. The general opinion, supported by the authority of St. Leo,
Caesarius, Bede, and others, declares for three.[16] However, the number
was small, comparatively to those many others that saw that star, no
less than the wise men, but paid no regard to this voice of heaven:
admiring, no doubt, its uncommon brightness, but culpably ignorant of
the divine call in it, or hardening their hearts against its salutary
impressions, overcome by their passions, and the dictates of self-love.
In like manner do Christians, from the same causes, turn a deaf ear to
the voice of divine grace in their souls, and harden their hearts
against it in such numbers, that, notwithstanding their call, their
graces, and the mysteries wrought in their favor, it is to be feared,
that even among _them_ many _are called, but few are chosen_. It was the
case with the Jews, _with the most of whom_, St. Paul says, _God was not
well pleased_.[17]

How opposite was the conduct of the wise men! Instead of being swayed by
the dictates of self-love, by the example of the crowd, and of many
reputed moral men among them, they no sooner discovered the heavenly
messenger, but, without the least demur, set out on their journey to
find the Redeemer of their souls. Convinced that they had a call from
heaven by the star, which spoke to their eyes, and by an inward grace,
that spoke to their hearts, they cut off all worldly consultations,
human reasonings, and delays, and postponed every thing of this kind to
the will of God. Neither any affairs to be left unfinished, nor the care
of their provinces or families, nor the difficulties and dangers of a
long and tedious journey through deserts and mountains almost
unpassable, and this in the worst season of the year, and through a
country which in all ages had been notoriously {097} infested with
robbers: nothing of all this, or the many other false lights of worldly
prudence and policy, made use of, no doubt, by their counsellors and
dependents, and magnified by the enemy of souls, could prevail with them
to set aside or defer their journey; or be thought deserving the least
attention, when God called. They well know that so great a grace, if
slighted, might perhaps have been lost forever. With what confusion must
not this their active and undaunted zeal cover our sloth and cowardice!

The wise men being come, by the guidance of the star, into Jerusalem, or
near, it, it there disappears: whereupon they reasonably suppose they
are come to their journey's end, and upon the point of being blessed
with the sight of the new-born king: that, on their entering the royal
city, they shall in every street and corner hear the acclamations of a
happy people, and learn with ease the way to the royal palace, made
famous to all posterity by the birth of their king and Saviour. But to
their great surprise there appears not the least sign of any such
solemnity. The court and city go quietly on in seeking their pleasure
and profit! and in this unexpected juncture what shall these weary
travellers to? Were they governed by human prudence, this disappointment
is enough to make them abandon their design, and retreat as privately as
they can to screen their reputation, and avoid the raillery of the
populace, as well as to prevent the resentment of the most jealous of
tyrants, already infamous for blood. But true virtue makes trials the
matter and occasion of its most glorious triumphs. Seeming to be
forsaken by God, on their being deprived of extraordinary, they have
recourse to the ordinary means of information. Steady in the resolution
of following the divine call, and fearless of danger, they inquire in
the city with equal confidence and humility, and pursue their inquiry in
the very court of Herod himself: _Where is he that is born king of the
Jews?_ And does not their conduct teach us, under all difficulties of
the spiritual kind, to have recourse to those God has appointed to be
our spiritual guides, for their advice and direction? To _obey and be
subject to them_,[18] that so God may lead us to himself, as he guided
the wise men to Bethlehem by the directions of the priests of the Jewish
church.

The whole nation of the Jews, on account of Jacob's and Daniel's
prophecies, were then in the highest expectation of the Messiah's
appearance among them; the place of whose birth having been also
foretold, the wise men, by the interposition of Herod's authority,
quickly learned, from the unanimous voice of the Sanhedrim, or great
council of the Jews,[19] that Bethlehem was the place which was to be
honored with his birth; as having been pointed out by the prophet
Micheas,[20] several ages before. How sweet and adorable is the conduct
of divine providence! He teaches saints his will by the mouths of
impious ministers, and furnishes Gentiles with the means of admonishing
and confounding the blindness of the Jews. But graces are lost on carnal
and hardened souls. Herod had then reigned upwards of thirty years; a
monster of cruelty, ambition, craft, and dissimulation; old age and
sickness had at that time exasperated his jealous mind in an unusual
manner. He dreaded nothing so much as the appearance of the Messiah,
whom the generality then expected under the notion of a temporal prince,
and whom he could consider in no other light than that of a rival and
pretender to his crown; so no wonder that he was startled at the news of
his birth. All Jerusalem, likewise, instead of rejoicing at such happy
tidings, were alarmed and disturbed together with him. We {098} abhor
their baseness; but do not we, at a distance from courts, betray several
symptoms of the baneful influence of human respects running counter to
our duty? Likewise in Herod we see how extravagantly blind and foolish
ambition is. The divine infant came not to deprive Herod of his earthly
kingdom, but to offer him one that is eternal; and to teach him a holy
contempt of all worldly pomp and grandeur. Again, how senseless and
extravagant a folly was it to form designs against those of God himself!
who confounds the wisdom of the world, baffles the vain projects of men,
and laughs their policy to scorn. Are there no Herods now-a-days;
persons who are enemies to the spiritual kingdom of Christ in their
hearts?

The tyrant, to ward off the blow he seemed threatened with, has recourse
to his usual arts of craft and dissimulation. He pretends a no less
ardent desire of paying homage to the new-born king, and covers his
impious design of taking away his life, under the specious pretext of
going himself in person to adore him. Wherefore, after particular
examination about the time when the wise men first saw this star, and a
strict charge to come back and inform him where the child was to be
found, he dismisses them to the place determined by the chief priests
and scribes. Herod was then near his death; but as a man lives, such
does he usually die. The near prospect of eternity seldom operates in so
salutary a manner on habitual sinners, as to produce in them a true and
sincere change of heart.

The wise men readily comply with the voice of the Sanhedrim,
notwithstanding the little encouragement these Jewish leaders afford
them from their own example to persist in their search; for not one
single priest or scribe is disposed to bear them company, in seeking
after, and paying due homage to their own king. The truths and maxims of
religion depend not on the morals of those that preach them; they spring
from a higher source, the wisdom and veracity of God himself. When
therefore a message comes undoubtedly from God, the misdemeanors of him
that immediately conveys it to us can be no just plea or excuse for our
failing to comply with it. As, on the other side, an exact and ready
compliance will then be a better proof of our faith and confidence in
God, and so much the more recommend us to his special conduct and
protection, as it did the wise men. For no sooner had they left
Jerusalem, but, to encourage their faith and zeal, and to direct their
travels, God was pleased to show them the star again, which they had
seen in the East, and which continued to go before them till it
conducted them to the very place where they were to see and adore their
God and Saviour. Here its ceasing to advance, and probably sinking lower
in the air tells them in its mute language: "Here shall you find the
new-born king." The holy men, with an unshaken and steady faith, and in
transports of spiritual joy, entered the poor cottage, rendered more
glorious by this birth than the most sumptuous stately palace in the
universe, and finding the child with his mother, they prostrate
themselves, they adore him, they pour forth their souls in his presence
in the deepest sentiments of praise, thanksgiving, and a total sacrifice
of themselves. So far from being shocked at the poverty of the place,
and at his unkingly appearance, their faith rises and gathers strength
on the sight of obstacles which, humanly speaking, should extinguish it.
It captivates their understanding; it penetrates these curtains of
poverty, infancy, weakness, and abjection; it casts them on their faces,
as unworthy to look up to this star, this God of Jacob: they confess him
under this disguise to be the only and eternal God: they own the excess
of his goodness in becoming man, and the excess of human misery, which
requires for its relief so great a humiliation of the Lord of glory. St.
Leo thus extols their faith and devotion: "When a star had conducted
them to adore Jesus, they did not find him commanding devils, or raising
the dead, {099} or restoring sight to the blind, or speech to the dumb,
or employed in any divine actions; but a silent babe, under the care of
a solicitous mother, giving no sign of power, but exhibiting a miracle
of humility."[21] Where shall we find such a faith in Israel? I mean
among the Christians of our days. The wise men knew by the light of
faith that he came not to bestow on us earthly riches, but to banish our
love and fondness for them, and to subdue our pride. They had already
learned the maxims of Christ, and had imbibed his spirit: whereas
Christians are for the greatest part such strangers to it, and so
devoted to the world, and its corrupt maxims, that they blush at poverty
and humiliation, and will give no admittance in their hearts to the
humility and the cross of Jesus Christ. Such by their actions cry out
with those men in the gospel: _We will not have this man to reign over
us_.[22] This their opposite conduct shows what they would have thought
of Christ and his humble appearance at Bethlehem.

The Magi, pursuant to the custom of the eastern nations, where the
persons of great princes are not to be approached without presents,
present to Jesus, as a token of homage, the richest produce their
countries afforded, gold, frankincense, and myrrh. Gold, as an
acknowledgment of his regal power: incense, as a confession of his
Godhead: and myrrh, as a testimony that he was become man for the
redemption of the world. But their far more acceptable presents were the
holy sentiments and affections of their souls; their fervent charity,
signified by gold; their devotion, figured by frankincense; and the
unreserved sacrifice of themselves by mortification, represented by
myrrh.[23] The divine king, no doubt, richly repaid their generosity by
favors of a much greater excellency, the spiritual gifts of his grace.
It is with the like sentiments and affections of love, praise,
gratitude, compunction, and humility, that we ought frequently, and
particularly on this solemnity, to draw near, in spirit, to the infant
Jesus; making him an affectionate tender of our hearts, but first
cleansed by tears of sincere repentance.

The holy kings being about to return home, God, who saw the hypocrisy
and malicious designs of Herod, by a particular intimation diverted them
from their purpose of carrying back word to Jerusalem, where the child
was to be found. So, to complete their fidelity and grace, they returned
not to Herod's court; but, leaving their hearts with their infant
Saviour, took another road back into their own country. In like manner,
if we would persevere in the possession of the graces bestowed on us, we
must resolve from this day to hold no correspondence with a sinful
world, the irreconcilable enemy to Jesus Christ; but to take a way that
lies at a distance from it, I mean that which is marked out to us by the
saving maxims of the gospel. And pursuing this with an unshaken
confidence in his grace and merits, we shall safely arrive at our
heavenly country.

It has never been questioned but that the holy Magi spent the rest of
their lives in the fervent service of God. The ancient author of the
imperfect comment on St. Matthew, among the works of St. Chrysostom,
says, they were afterwards baptized in Persia, by St. Thomas the
apostle, and became themselves preachers of the gospel. Their bodies
were said to have been translated to Constantinople under the first
Christian emperors. From thence they were conveyed to Milan, where the
place in which they were deposited is still shown in the Dominicans'
church of that city. The emperor Frederick Barbarossa having taken
Milan, caused them to be translated to Cologne in Germany, in the
twelfth century.

Footnotes:
1. St. Aug. Serm. 203, ol. 64, de div.
2. According to Papebroch, it was pope Julius the First, in the fourth
century, by whom the celebration of these two mysteries, the
nativity and manifestation of Christ to the Magi, was first
established in the western church on distinct days. The Greeks still
keep the Epiphany with the birth of Christ on Christmas-day, which
they call _Theophany_, or the manifestation of God, which is the
ancient name for the Epiphany in St. Isidore of Pelusium, St.
Gregory Nazianzen, Eusebius, &c. See Thomassi Tr. des Fotes,
Martenne Anecd. T. 5, p. 206, B. et in Nota, ib.
3. Matt. iii. 17.
4. Footnote: Jo. ii. 11.
5. Bollandus (Pref. gen. c. 4) and Ruinart (in Cal. in calce. act.
Mart.) quote a fragment of Polemeus Sylvius written in 448, in which
is said that all these three manifestations of Christ happened on
this day, though S. Maximus of Turin was uncertain.
6. Acts xvii. 30.
7. Rom. i.
8. Ps. ii. 8.
9. 1 Tim. ii. 4.
10. Eph. ii. 17.
11. Luke ii. 10, 11.
12. This phenomenon could not have been a real star, that is, one of the
fixed, the least or nearest of which is for distance too remote, and
for bulk too enormous, to point out any particular house or city
like Bethlehem, as St. Chrysostom well observes; who supposes it to
have been an angel assuming that form. If of a corporeal nature, it
was a miraculous shining meteor, resembling a star, but placed in
the lower region of our atmosphere; its motion, contrary to the
ordinary course of the stars, performing likewise the part of a
guide to these travellers; accommodating itself to their
necessities, disappearing or returning as they could best or least
dispense with its guidance. See S. Thomas, p. 3, quaest 36, a. 7.
Federicus Miegius Diss. _De Stella a Magis conspecta_ in Thesauro
Dissertationum in Nov. Testament. Amstelodami. An. 1702, T. 1,
Benedictus XIV. de Canoniz. l. 4, part 1, c. 25.
13. What and where this East was, is a question about which interpreters
have been much divided. The controverted places are Persia, Chaldea,
Mesopotamia, and Arabia Felix. As they lay all more or less eastward
from Palestine, so, in each of these countries, some antecedent
notions of a Messias may be accounted for. In Persia and Chaldea, by
the Jewish captivity and subsequent dispersion; also the prophecies
of Daniel. In Arabia, by the proximity of situation and frequent
commerce. In Mesopotamia, besides these, the aforesaid prophecy of
Balaam, a native of that country.
14. Num. xxiv. 17.
15. In the eastern parts, particularly in Persia,_Magi_ was the title
they gave to their wise men and philosophers. In what veneration
they were there held appears from the most important affairs, sacred
and civil, being committed to their administration. They were deemed
the oracles of the eastern countries. These that came to Bethlehem
on this solemn occasion are vulgarly called kings, as they very
likely were at least of an inferior and subordinate rank. They are
called princes by Tertullian, (L. contra Judaeos, c. 9, L. 5, contra
Marcion.) See Gretser, l. 1. de Festis, c. 30, (T. 5, Op. nup. ad.
Ratisp.) Baronius ad ann. l, n. 30, and the learned author Annot.
ad histor. vitae Christi, Urbini, anno 1730, c. 7, who all agree that
the Magi seem to have been governors, or petty princes, such
anciently being often styled kings. See a full account of the Magi,
or Magians, in Prideaux's Connexion, p. 1, b. 4.
16. St. Leo, Serm. 30, &c. St. Caesar. Serm. 139, &c. See Maldonat. on
Saint Matt. ii. for the grounds of this opinion. Honoratus of St.
Mary, Regles de la Critique, l. 3, diss. 4, a. 2, F. Ayala in Pictor
Christian. l. 3, c. 3, and Benedict XIV. de Festis Christi. l. 1, c.
2, de Epiph. n. 7, p. 22. This last great author quotes a picture
older than St. Leo, found in an ancient Roman cemetery, of which a
type was published at Rome in a collection of such monuments printed
at Rome in 1737. T. 1., Tab. 22.
17. 1 Cor. x. 5.
18. Heb. xiii. 17.
19. This consisted principally of the chief priests and scribes or
doctors of the law.
20. Ch. v. 2.
21. Ser. 36, in Epiph. 7, n. 2.
22. Luke xix. 14.
23. Myrrh was anciently made use of in embalming dead bodies: a fit
emblem of mortification, because this virtue preserves the soul from
the corruption of sin.

{100}

S. MELANIUS, B.C.

HE was a native of Placs or Plets, in the diocese of Vannes in Brittany
and had served God with great fervor in a monastery for some years, when
Noon the death of St. Amandus, bishop of Rennes, he was compelled by the
clergy and people to fill that see, though his humility made great
opposition. His virtue was chiefly enhanced by a sincere humility, and a
spirit of continual prayer. The author of his life tells us, that he
raised one that was dead to life, and performed many other miracles.
King Clovis after his conversion held him in great veneration. The
almost entire extirpation of idolatry in the diocese of Rennes was the
fruit of our saint's zeal. He died in a monastery which he had built at
Placs, the place of his nativity, according to Dom Morice, in 490. He
was buried at Rennes, where his feast is kept on the 6th of November. In
the Roman Martyrology he is commemorated on the 6th of January. St.
Gregory, of Tours, mentions a stately church erected over his tomb.
Solomon, sovereign prince of Brittany, in 840, founded a monastery under
his invocation, which still subsists in the suburbs of Rennes, of the
Benedictin order. See the anonymous ancient life of St. Melanius in
Bollandus; also St. Greg. Tour. l. de glor. Conf. c. 55. Argentre, Hist.
de Bretagne. Lobineau, Vies des Saints de Bretagne, p.32 Morice, Hist.
de Bretagne, note 28, p. 932.

SAINT NILAMMON, A HERMIT,

NEAR PELUSIUM, IN EGYPT,

WHO being chosen bishop of Geres, and finding the patriarch Theophilus
deaf to his tears and excuses, prayed that God would rather take him out
of the world than permit him to be consecrated bishop of the place, for
which he was intended. His prayer was heard, for he died before he had
finished it.[1] His name occurs in the modern Roman Martyrology on this
day. See Sozomen, Hist. l. 8, c. 19.

Footnotes:
1. A like example is recorded in the life of brother Columban,
published in Italian and French, in 1755, and abridged in the
Relation de la Mort do quelques religieux de la Trappe, T. 4. p.
334, 342. The life of this holy man from his childhood at Abbeville,
the place of his birth, and afterwards at Marseilles, was a model of
innocence, alms-deeds, and devotion. In 1710 he took the Cistercian
habit, according to the reformation of la Trappe, at Buon Solazzo in
Tuscany, the only filiation of that Institute. In this most rigorous
penitential institute his whole comportment inspired with humility
and devotion all who beheld him. He bore a holy envy to those whom
he ever saw rebuked by the Abbot, and his compunction, charity,
wonderful humility, and spirit of prayer, had long been the
admiration of that fervent house, when he was ordered to prepare
himself to receive holy orders, a thing not usually done in that
penitential institute. The abbot had herein a private view of
advancing him to the coadjutorship in the abbacy for the easing of
his own shoulders in bearing the burden of the government of the
house. Columban, who, to all the orders of his superior, had never
before made any reply, on this occasion made use of the strongest
remonstrances and entreaties, and would have had recourse to flight,
had not his vow of stability cut off all possibility. Being by
compulsion promoted gradually to the orders of deacon, he most
earnestly prayed that God would by some means prevent his being
advanced to the priesthood; soon after he was seized with a lameness
in his hands, 1714, and some time after taken happily out of this
world. These simples are most edifying in such persons who were
called to a retired penitential life. In the clergy all promotion to
ecclesiastical honors ought to be dreaded, and generally only
submitted to by compulsion; which Stephen, the learned bishop of
Tourney, in 1179, observes to be the spirit and rule of the
primitive church of Christ, (ser. 2.) Yet too obstinate a resistance
may become a disobedience, an infraction of order and peace, a
criminal pusillanimity, according to the just remark of St. Basil,
Reg. disput. c. 21 Innocent III. ep. ad Episc. Calarit. Decret. l.
2, tit. 9, de Renunciatione.

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