(A.D. 865.)
[German, Scandinavian, and Belgian martyrologies. Authorities:--His
life by his successor, S. Rembert, who was personally acquainted
with him, and had shared in his mission. The following outline of
the life of this illustrious saint is from the pen of the Rev. G. F.
Maclear, B.D., and is extracted from his "Apostles of Mediæval
Europe," somewhat curtailed, and with some modifications.]
Charlemagne was once, we are told,[9] at Narbonne, when, in the midst
of the banquet, some swift barks were seen putting into the harbour.
The company started up, while some pronounced the crew to be Jewish,
others African, others British traders, the keen eye of the great
emperor discerned that they were bound on no peaceful errand. "It is
not with merchandise," said he, "that yonder barks are laden; they are
manned by most terrible enemies." And then he advanced to the window,
and stood there a long while in tears. No one dared to ask him the
cause of his grief, but at length he explained it himself. "It is not
for myself," said he, "that I am weeping, or for any harm that yon
barks can do to me. But truly I am pained to think that even while I
am yet alive they have dared to approach this shore; and still greater
is my grief when I reflect on the evils they will bring on my
successors."
His words were only too truly fulfilled. The sight of those piratical
banners told its own tale. The fleets he had built, the strong forts
and towns he had erected at the mouths of the various rivers
throughout his empire, were neglected by his successors, and what he
foresaw came to pass. Year after year, during the ninth century, the
children of the North burst forth from their pine forests, their
creeks, their fiords, and icebound lakes, and prowled along the
defenceless shores of Germany, France, and England. They laughed at
the fiercest storms, landed on the most inaccessible coasts, and
pushed up the shallowest rivers, while Charlemagne's degenerate
successors tamely beheld the fairest towns in their dominions sacked
and burnt by the terrible crews of those terrible barks.
"Take a map," writes Sir Francis Palgrave, "and colour with vermilion
the provinces, districts, and shores which the Northmen visited, as
the record of each invasion. The colouring will have to be repeated
more than ninety times successively before you arrive at the
conclusion of the Carlovingian dynasty. Furthermore, mark by the usual
symbol of war, two crossed swords, the localities where battles were
fought by or against the pirates; where they were defeated or
triumphant, or where they pillaged, burned, destroyed; and the valleys
and banks of the Elbe, Rhine, and Moselle, Scheldt, Meuse, Somme, and
Seine, Loire, Garonne, and Adour, the inland Allier, and all the
coasts and coastlands between estuary and estuary, and the countries
between the river-streams, will appear bristling as with
_cheveux-de-frise_. The strongly-fenced Roman cities, the venerated
abbeys, and their dependent _bourgades_, often more flourishing and
extensive than the ancient seats of government, the opulent sea-ports
and trading-towns, were all equally exposed to the Danish attacks,
stunned by the Northmen's approach, subjugated by their fury."[10]
But while the mind faintly strives to conceive the misery and
desolation thus inflicted, on well-nigh every town and village of
Germany and France, it finds satisfaction in the thought that even now
missionary zeal did not falter; that while every estuary and river
darkened under the sails of the Northmen's barks, there were not
lacking those who had the Christian bravery to penetrate into the
dreary regions whence they issued forth, to seek them out amidst their
pine forests and icebound lakes, and to plant amongst them the first
germs of Christian civilization.
The first mission in Denmark was organized in the year A.D. 826, when
Harold, king of Jutland, his queen, and a large retinue of Danes, were
baptized with great pomp in the vast Dom of Mayence. On this occasion,
Harold solemnly did homage to Louis the Pious, and agreed to hold the
Danish kingdom as a feudatory of the Carlovingian crown. On this
occasion also, Ebbo, the primate of France, determined to seek out a
monk who would be willing to accompany the newly-baptized king on his
return to Denmark, and remain at his court as a priest and teacher.
But the well-known ferocity of the Northmen long deterred any one from
offering himself for such a duty. At length the abbot of Corbey, near
Amiens, announced that one of his monks was not unwilling to undertake
the arduous task.
The intrepid volunteer was Anskar, a native of a village not far from
Corbey. Born in the year A.D. 801, and early devoted by his parents to
the monastic life, he had always evinced the deepest religious
enthusiasm, and his ardent imagination taught him to believe that he
often saw visions and heard voices from another world. When he was
only five years of age, he lost his mother: and a dream, in which he
saw her surrounded by a majestic choir of virgins, the fairest of whom
bade him, if he would join his mother in bliss, flee the pomps and
vanities of the world, exerted a profound impression upon him, and
induced him to devote himself more than ever to prayer and meditation.
But when he was thirteen years of age, A.D. 814, an event occurred
which exercised a still deeper influence over his susceptible mind.
News reached the monastery that Charlemagne was dead. The greatest of
great emperors had passed away, and now, in the sepulchre which he had
made for himself, "he was sitting on his curule chair, clad in his
silken robes, ponderous with broidery, pearls, and orfray, the
imperial diadem on his head, his closed eyelids covered, his face
swathed in the dead-clothes, girt with his baldric, the ivory horn
slung in his scarf, his good sword 'Joyeuse' by his side, the
Gospel-book open on his lap, musk and amber and sweet spices poured
around."[11]
Anskar at this time had relaxed somewhat of his usual austerities, and
now the thought that even that mighty prince, whom he himself had seen
in all the plenitude of his power could not escape the hand of death,
filled him with awe, and he gave himself up more unreservedly than
ever to the severest discipline. Meanwhile his talents had brought him
into general notice, and when his abbot founded another monastic
outpost in Westphalia, in a beautiful valley on the west bank of the
Weser, and called it New Corbey, Anskar was removed to the new
foundation, and at the age of twenty-five was elected, with the common
consent of all, to superintend its conventual school, and to preach to
the neighbouring population.
He was on a visit to Old Corbey, when the news arrived that a monk was
much needed to accompany the Danish Harold to his native land, and
that the abbot Wala had nominated him to the emperor as a fit person
to be entrusted with the arduous mission. Summoned to the court,
Anskar calmly but resolutely announced his willingness to go. In
dreams and visions, he said, he had heard the voice of Christ himself
bidding him preach the word to the heathen tribes: and nothing could
induce him to shrink from the plain path of duty. In vain, therefore,
on his return to the monastery, the brethren learning that he was
about to resign all his hopes and prospects to preach amongst heathens
and barbarians, warned, protested, and even mocked at him for his
madness. Immoveable in his resolution to brave all risks, he began to
prepare himself for his great enterprise by prayer and study of the
Scriptures; and so deep was the impression made by his evident
sincerity and self-devotion, that Autbert, steward of the monastery,
and a man of noble birth, when every one else hung back, declared that
he could not find it in his heart to desert his friend, and was
resolved to become his companion.
A foretaste of the difficulties that awaited them was experienced at
the very outset. No one could possibly be prevailed on to accompany
them as an attendant. The abbot himself shrank from interposing his
authority, and they were fain to set out alone. Before starting, they
had an interview with Louis, and received from him everything they
were likely to need for their undertaking, in the shape of church
vessels, tents, and books. From Harold, however, they met with but
little encouragement, and neither he nor his nobles cared much for
their company.
On their arrival at Cologne, whence they were to sail up the Rhine to
Holland, and so to Denmark, Bishop Hadebold bestowed upon them a ship
with two cabins. The better accommodation promised in such a vessel
induced Harold to share it with Anskar; and the engaging manners of
the missionary gradually won his respect, and inspired him with an
interest in his undertaking.
On landing, Anskar fixed his head-quarters at Schleswig, and commenced
the foundation of a school, purchasing, or receiving, from Harold,
Danish boys, whom he tried to train, so as to form the nucleus of a
native ministry. Two years thus passed away, and some impression
seemed to have been made upon the people, when Autbert sickened, and
was obliged to return to Corbey, where he died. Meanwhile the baptism
of Harold, and still more his destruction of the native temples, was
bitterly resented by his subjects. Before long a rebellion broke out,
and the king was obliged to fly for refuge to a spot within the
ancient Frisian territory, while Anskar finding it necessary to leave
Schleswig, was consoled by an unexpected opportunity of commencing a
similar work in Sweden.
In the year A.D. 829, ambassadors from Sweden presented themselves at
the court of Louis, and after arranging the political object of their
mission, announced that many of their countrymen were favourably
disposed towards Christianity. The commerce carried on at this period
between Sweden and the port of Doerstadt, combined with the teaching
of some Christian captives, whom the Swedes had carried off in their
piratical excursions, had predisposed not a few towards lending a
favourable ear to Christian teachers. The emperor gladly embraced the
opportunity thus afforded, and summoned Anskar to the palace, who,
after an interview, declared his entire willingness to undertake the
enterprise.
A monk named Gislema was therefore left with Harold, and Anaskar
having found a new companion in Witmar, a brother monk of Corbey, set
out in the year A.D. 831 with presents from Louis to the King of
Sweden.
But the voyage was most disastrous. The missionaries had not proceeded
far when they were attacked by pirates. A fierce battle ensued, and
their crew, though first victorious, were overpowered in a second
engagement, and barely escaped to land. The pirates plundered them of
everything, the presents for the king, their sacred books, and all
their ecclesiastical vestments. In this forlorn and destitute
condition they reached Birka, a haven and village on the Mälar lake,
not far from the ancient capital Sigtuna, the residence of rich
merchants, and the centre of the northern trade. Here they were
hospitably welcomed by the king, Biorn "of the Hill," and received
full permission to preach and baptize. The nucleus of a church was
found already existing in the persons of many Christian captives, who
had long been deprived of the consolation of Christian ordinances. The
work, therefore, of the missionaries commenced under fair auspices,
and before long Herigar, the king's counsellor, announced himself a
convert, and erected a church on his estate.
A year and a half was thus employed, and then Anskar returned to the
court of Louis with a letter from the King of Sweden, and an account
of all that had befallen him. Thereupon Louis resolved, without delay,
to give effect to the ecclesiastical plans of his father, and to make
Hamburg an archiepiscopal see, and the centre of operations for the
northern missions. Accordingly, Anskar was elevated to the
archiepiscopal dignity, and was consecrated at Ingleheim by Drogo,
Archbishop of Mayence, and other prelates. At the same time, because
of the poverty of the diocese, and the dangers to which the mission
would be inevitably exposed, the monastery of Thourout in Flanders,
between Bruges and Ypres, was assigned to him as a place of refuge,
and a source of revenue. Then he was directed to repair to Rome, where
he received the pall from Gregory IV., and was regularly authorized to
preach the Gospel to the nations of the North.
These arrangements made, Anskar returned from Rome. Ebbo, who had been
associated with him in the commission to evangelize the northern
tribes, deputed his missionary duties to his nephew Gauzbert, who was
raised to the episcopal dignity, and entrusted with the special care
of the Swedish mission. Thither, accordingly, Gauzbert set out,
received a hearty welcome from Biorn and his people, and laid the
foundation of a church at Sigtuna. Meanwhile Anskar had proceeded to
Hamburg, and, in pursuance of his former plan, bought or redeemed from
slavery a number of Danish youths, whom he either instructed himself,
or sent for that purpose to the monastery of Thourout.
But the times were hardly ripe for successful operations. Three years
had barely elapsed, when an enormous army of Northmen, led by Eric,
king of Jutland, attacked Hamburg, and before relief could arrive,
sacked and burnt it, together with the church and monastery which
Anskar had erected with great trouble. He himself had barely time to
save the sacred vessels, and, before the sun went down, every external
memorial of his mission was reduced to ashes. "The Lord gave, and the
Lord hath taken away; blessed be the name of the Lord," was the
exclamation of the archbishop, as he surveyed the scene. Driven from
Hamburg, he now wandered for a long time over his devastated diocese,
followed by a few of his clergy and scholars, and at length sought
refuge at Bremen. But the envious Bishop Leutbert refusing to receive
him, he was fain to avail himself of the hospitality of a noble lady
in the district of Holstein. And, as if this was not enough, he now
received intelligence that, owing to similar risings of Northmen, the
hopes of the Swedish missions were utterly crushed.
The pagan party had conspired against Bishop Gauzbert, expelled him
from the country, and murdered his nephew Nithard. But divine
vengeance did not fail to pursue the conspirators. One of them had
carried home some of the property of the missionaries. Before long he
died, together with his mother and sister, and his father found his
own property wasting from day to day. Alarmed at this sudden reverse
of fortune, he began to consider what God he could have offended, to
bring all these troubles on his house. Unable to solve the difficulty
himself, he had recourse to a soothsayer. The lots were cast, and it
was found that none of the native deities bore him any ill will. At
length the soothsayer explained the cause. "It is the God of the
Christians," said he, "who is the author of thy ruin. There is
something dedicated to Him concealed in thy house, and therefore all
these evils have come upon thee, nor canst thou hope to prosper till
the sacred thing is restored."
After vainly trying, for some time, to comprehend what this could
mean, he suddenly recollected the day when his son had brought home
one of the sacred books from the spoil of the missionaries' dwellings.
Stricken with alarm, he immediately called together the inhabitants of
the place, told them all that had occurred, and prayed their advice in
the emergency. Every one declined to receive the terrible relic, and
at last, fearful of further vengeance if he retained it any longer in
his house, the man covered it carefully, and then fastened it to a
stake on the public road, with a notice that any one who wished might
take it down, and that for the crime he had unwittingly been guilty of
against the Christians' God he was ready to offer any satisfaction
that might be required. One of the native Christians took it down, and
the man's terrors were appeased.
Anskar meanwhile was still wandering over his desolated diocese. Even
the monastery of Thourout, which Louis had bestowed upon him for the
very purpose of being a covert from such storms as these, was closed
against him, having been bestowed upon a layman by Charles the Bald.
Under such accumulated misfortunes most men would have sunk, but
Anskar waited patiently in the hope of some change, and comforted
himself with the words addressed to him by Archbishop Ebbo before his
death: "Be assured, my dear brother, that what we have striven to
accomplish for the glory of Christ will yet, by God's help, bring
forth fruit. For it is my firm and settled belief, nay, I know of a
surety, that though the work we have undertaken among these nations is
for a time subject to obstacles and difficulties on account of our
sins, yet it will not be lost or perish altogether, but will, by God's
grace, thrive and prosper, until the Name of the Lord is made known to
the uttermost ends of the earth."
Before long, events occurred which seemed to promise that the clouds
would roll away, and a brighter era be initiated. Mindful of the
converted chief, Anskar sent to Sigtuna an anchoret named Ardgar, with
directions to see how he fared, and to strengthen him against falling
back into heathenism. Thither Ardgar set out, and was rejoiced to find
Herigar still remaining faithful to the faith he had embraced. The
recollection of the Divine vengeance which had attended the previous
outbreak, protected the missionary from injury, and the new king who
had succeeded Biorn was persuaded by Herigar to permit Ardgar to
preach the Gospel without fear of molestation.
That chief was no half-hearted believer, and openly confronted the
malice of the pagan party. On one occasion, as they were boasting of
the power of their gods, and of the many blessings they had received
by remaining faithful to their worship, he bade them put the matter to
an open and decisive proof. "If there be so much doubt," said he,
"concerning the superior might of our respective gods, let us see
whose power is greatest: whether that of the many whom ye call gods,
or that of my one omnipotent Lord, Jesus Christ. Lo! the season of
rain is at hand. Do ye call upon the names of your gods, that the rain
may be restrained from falling upon you, and I will call upon the name
of my Lord, Jesus Christ, that no drop may fall on me; and the god
that answereth our prayers, let him be God."
The heathen party agreed, and repairing to a neighbouring field, took
their seats in great numbers on one side, while Herigar, attended only
by a little child, sat on the other. In a few moments the rain
descended in torrents, drenched the heathens to the skin, and swept
away their tents; while on Herigar and the little child no drop fell,
and even the ground around them remained dry. "Ye see," he cried,
"which is the true God; bid me not, then, desert the faith I have
adopted, but rather lay aside your errors, and come to a knowledge of
the truth."
On another occasion the town of Birka was attacked by a piratical
expedition of Danes and Swedes, under the command of a king of Sweden,
who had been expelled from his realm. The place was closely invested,
and there seemed to be no prospect of a successful defence. In their
alarm, the townspeople offered numerous sacrifices to their gods, and
when all other means failed, collected such treasures as they
possessed, together with a hundred pounds of silver, and succeeded in
coming to terms with the hostile chiefs. But their followers, not
satisfied with the amount, prepared to storm the town. Again the gods
were consulted, the altars raised, the victims offered, but with
results equally unpromising. Herigar now interposed, rebuked the
people for their obstinate adherence to the worship of gods that could
not give aid in trouble, and when they bade him suggest some device,
and promised to follow his council, he urged them to make a solemn vow
of obedience to the Lord of the Christians, assuring them that, if
they turned to Him, He at any rate, would not fail them in the hour of
danger. The people took his advice, went forth to an open plain, and
there solemnly vowed to keep a fast in honour of the God of the
Christians, if He would rescue them from their enemies.
Help came in an unexpected fashion. The Swedish king, while the army
was clamouring for the signal to attack, suggested that the gods
should be consulted by lot, whether it was their will that Birka
should be destroyed. "There are many great and powerful deities
there," said he; "there also formerly a church was built, and even now
the worship of the Great Christ is observed by many, and He is more
powerful than any other god. We ought, then, to inquire first whether
it is the divine will that we attack the place." Accordingly the lots
were cast, and it was discovered that the auspices were not favourable
for the assault; and thus Birka was spared. The arrival, therefore, of
Ardgar was well timed, and he was not only welcomed by Herigar, but
the Christians were strengthened in their adherence to the faith by
his coming.
Nor was it in Sweden only that the prospects of the missionaries
brightened. In A.D. 847, Leutbert, bishop of Bremen, died. Anskar's
own see of Hamburg was now reduced, by the desolating inroads of the
Northmen, to four baptismal churches. It was therefore proposed that
the see of Bremen should be annexed to the archbishopric of Hamburg,
and, after the plan was matured, Anskar no longer found himself
hampered by want of means from devoting all his energies to the wider
planting of the faith. At the same time he was enabled to appoint a
priest over the church at Sleswik, and from Horik, king of Jutland, he
no longer experienced opposition in preaching the word amongst the
people. This encouraged many who had been baptized at Hamburg and
Doerstadt, but who had subsequently conformed to idolatrous practices,
to publicly profess their adhesion to the Christian faith, and they
rejoiced in the opportunity of joining in Christian fellowship. The
trade also of Doerstadt prospered by the change; Christian merchants
flocked thither in greater numbers, and with greater confidence, and
thus helped forward the work of Anskar and his colleagues.
At this juncture the hermit Ardgar returned from Sweden. Anskar, more
than ever unwilling that the mission there should be allowed to drop,
tried to prevail on Gauzbert to revisit the scene of his former
labours. But the latter, discouraged by his previous failure,
declined, and Anskar finding no one else willing to undertake the work
once more girded up his loins, and encouraged by Horik, who gave him
letters to Olaf king of Sweden, set out for Birka. The time of his
landing was unfortunate. The heathen party had been roused by the
native priests, and a crusade was proclaimed against the strange
doctrines. Suborning a man who pretended to have received a message
from the native deities, the priest announced it to be the will of
heaven that, if the people wished for new gods, they should admit into
their company the late king Eric, and allow divine honours to be paid
to him. This wrought up the feelings of the populace to such a pitch,
that the retinue of the archbishop pronounced it absolute madness to
persevere in his undertaking.
But Anskar was not thus to be thwarted. He invited Olaf to a feast,
set before him the presents sent by the king of Jutland, and announced
the object of his visit. Olaf, on his part, was not indisposed to make
the concessions he desired, but as former missionaries had been
expelled from the country, he suggested that it would be well to
submit the affair, once for all, to the solemn decision of the sacred
lots, and consult in an open council the feelings of the people.
Anskar agreed, and a day was fixed for deciding the question.
First, the council of the chiefs was formally asked, and their opinion
requested. They craved the casting of the sacred lots. The lots were
accordingly cast, and the result was declared to be favourable to the
admission of the archbishop and his retinue. Then the general assembly
of the people of Birka was convened, and at the command of the king a
herald proclaimed aloud the purport of the archbishop's visit. This
was the signal for a great tumult, in the midst of which an aged chief
arose, and thus addressed the assembly:
"Hear me, O king and people. The God whom we are invited to worship is
not unknown to us, nor the aid He can render to those that put their
trust in Him. Many of us have already proved this by experience, and
have felt His assistance in many perils, and especially in the sea.
Why, then, reject what we know to be useful and necessary for us? Not
long ago some of us went to Doerstadt, and believing that this new
religion could profit us much, willingly professed ourselves its
disciples. Now the voyage thither is beset with dangers, and pirates
abound on every shore. Why, then, reject a religion thus brought to
our very doors? Why not permit the servants of God, whose protecting
aid we have already experienced, to abide amongst us? Listen to my
counsel, then, O king and people, and reject not what is plainly for
our advantage. We see our own deities failing us, and unable to aid us
in time of danger. Surely it is a good thing to obtain the favour of a
God who always can and will aid those that call upon Him."
His words found favour with the people, and it was unanimously
resolved that the archbishop should be permitted to take up his abode
in the country, and should not be hindered in disseminating the
Christian faith. This resolution was announced to Anskar in person by
the king, who further conceded a grant of land for building a church,
and welcomed Erimbert, a colleague of the archbishop, whom he
presented as the new director of the Swedish mission.
Meanwhile matters had not been so prosperous in Denmark. Eric "the
Red," though not professedly a Christian, had, as we have seen, aided
the archbishop materially in the introduction of Christianity. His
apostasy provoked the inveterate hostility of the Northmen, and the
sea-kings determined to avenge the insult offered to the national gods.
Rallying from all quarters under the banner of Guthrun, nephew of
Eric, they attacked the apostate king near Flensburg, in Jutland. The
battle raged for three days, and at its close Eric and Guthrun, and a
host of kings and jarls lay dead upon the field; and so tremendous had
been the slaughter, that the entire Viking nobility seemed to have
been utterly exterminated.
The new king, Eric II., easily persuaded that the recent reverses were
entirely due to the apostasy of his predecessor, ordered one of
Anskar's churches to be closed, and forbade all further missionary
operations. After a while, however, he was induced to change his
policy, and Anskar, on his return from Sweden, was reinstated in the
royal favour, and received a grant of land for the erection of a
second church at Ripe, in Jutland, over which he placed Rembert, his
favourite disciple, charging him to win the hearts of his barbarous
flock by the sincerity and devotion of his life.
Anskar now returned to Hamburg, and devoted himself to the
administration of his diocese. One of the latest acts of his life was
a noble effort to check the infamous practice of kidnapping and
trading in slaves. A number of native Christians had been carried off
by the northern pirates, and reduced to slavery. Effecting their
escape, they sought refuge in the territory of Northalbingia. Instead
of sheltering the fugitives, some of the chiefs retained a portion of
them as their own slaves, and sold others to heathen, and even
professedly Christian tribes around. News of this reached Anskar, and
at the risk of his life he sternly rebuked the chiefs and succeeded in
inducing them to set the captives free, and to ransom as many as
possible from the bondage into which they had sold them.
This noble act formed an appropriate conclusion to his life. He was
now more than sixty-four years of age, and during more than half that
period had laboured unremittingly in the mission field. His friend and
biographer expatiates eloquently on his character, as exhibiting the
perfect model of ascetic perfection. Even when elevated to the
episcopal dignity, he never exempted himself from the rigid discipline
of the cloister. He wore a haircloth shirt by night as well as by day.
He measured out his food and drink by an exact rule. He chanted a
fixed number of Psalms, alike when he arose in the morning and when he
retired to rest at night. His charity knew no bounds. Not only did he
erect a hospital at Bremen for the sick and needy, distribute a tenth
of his income among the poor, and divide amongst them any presents he
might receive, but every five years he tithed his income afresh, that
he might be quite sure the poor had their proper share. Whenever he
went on a tour of visitation through his diocese, he would never sit
down to dinner, without first ordering some of the poor to be brought
in, and he himself would sometimes wash their feet, and distribute
amongst them bread and meat.
Such a practical exhibition of Christian love could not fail to
exercise a gradual influence even over the rough pirates of the North,
which was increased by the many miracles he wrought. But he was not
one to seek distinction of this kind. "One miracle," he once said to a
friend, "I would if worthy, ask the Lord to grant me; and that is,
that by His grace, He would make me a good man."
He employed his last days in arranging the affairs of his diocese, and
calmly expired on the 3rd of February, A.D. 865.
Relics. At Corbie is preserved an arm of the Saint.
[9] Pertz, "Mon. Germ." vol. ii. p. 757.
[10] Palgrave's "Normandy and England," vol. i. p. 419.
[11] Palgrave's "Normandy and England," vol. i. p. 158.
February 4.
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S. REMBERT, _B. of Hamburg and Bremen_, A.D. 888.
S. GILBERT OF SEMPRINGHAM, _Ab. in England_, A.D. 1189.
S. ANDREW CORSINI, _B. C. of Fiesoli_, A.D. 1373.
S. JEANNE DE VALOIS, _Q. of France_, A.D. 1505.
S. JOSEPH OF LEONISSA, _C. in Italy_, A.D. 1612.
S. JOHN DE BRITTO, _S.J., M. at Madura_, A.D. 1693.