She had studied Scripture so deeply, and was so spiritual in mind, that many ladies living in the cities of Syria came to visit and consult her. Bryene drew a curtain between her niece and those who visited her, so as not to distract her thoughts, as also not to expose her to the gaze of vulgar curiosity. One day a young heathen woman came to the monastery in the first grief at the loss of her husband, to whom she had been married but seven months. She had found no comfort in the religion of her parents, who could not assure her that the soul had any life after death; it was no true consolation to her to set up a monument in honour of the deceased, and so, hearing of Febronia, she came to Bryene, and falling at her feet, entreated to be allowed to tell her trouble to the girl Febronia. The abbess hesitated, as the woman was a pagan; but at length, moved by her tears and persistency, gave consent, admitted her into the cell of the nun, and allowed her to tarry with her as long as she pleased. They passed the night together. Febronia opened the Gospel and read to the broken-hearted woman the words of life. They fell on good ground. The widow wept and listened, and wept again, and as the sun rose on them, she begged to be properly instructed, so as to receive baptism. When she was gone, “Who,” asked Febronia, “was that strange woman who came to me, and who cried as though her heart would break when I read the Scriptures to her?” “It was Hiera,” answered the nun Thomais, who afterwards committed the whole narrative to writing. “Hiera is the widow of a senator.” “Oh,” said Febronia, “why did you not inform me of her rank? I have been talking to her just as if she had been my sister.” The noble widow did become the sister of the nun in the faith, and in the family of Christ; and when, some time after, Febronia fell very ill, Hiera insisted on being allowed to be with her and nurse her with her own hands. Febronia was but convalescent, and looking white as a lily, when Selenus, charged with the execution of the imperial decree against Christians, arrived at Sibapte. He was accompanied by his nephews Lysimachus and Primus, the former of whom was suspected by Diocletian of having a leaning towards Christianity, as his mother had been of the household of faith, and he was a youth of a singularly meditative and temperate life. Selenus accordingly brought his nephews with him, to associate them with himself in the deeds of cruelty that were meditated, and to awe them into dread of transgressing the will and command of the emperor. Primus was a cousin on his mother’s side to Lysimachus, and he shared with him disgust at the cruelty of their uncle, and they did what was in their power—they sent timely warning to the Christians to escape from a city that was about to be visited.