OMNIUM SANCTORUM HIBERNIAE

Author: Michele Ainley

  • Saint Gildard, August 24

    Among the saints detailed at August 24 in Volume VIII of his Lives of the Irish Saints, Canon O’Hanlon brings us something of an historical mystery surrounding a Saint Gildard. The name of this saint is found in the earliest surviving Irish calendar, the Martyrology of Tallaght, but he seems to have been associated with the diocese of Nevers in France.  Canon O’Hanlon’s account is largely drawn from continental sources, I found it interesting that some of these link our saint with another called Patrick, with whom he shares his feast day:

    Reputed Feast of St. Geldarius, or Gildarius.

    The simple entry, Geldarius, without any other designation, appears in the  published Martyrology of Tallagh,  at the 24th August. In like manner, the  name is entered in the Book of Leinster copy,  and as classed among the Irish Saints. This is probably the St. Gildard, a priest, who formerly gave  singular edification to the inhabitants of the parish of Lurcy-le-Bourg, in the diocese of Nevers, France, and where he died on the 24th of August. The Bollandists have notices of him, taken from old Martyrologies, on this day. Little seems to be known, regarding his personal history. In some of the  ancient Martyrologies, his name is associated with that of St. Patrick, Abbot, in the territory of Nivernais. Thus, in the editions to the Martyrology of Usuard, edited by the Jesuit Father Soller, we find such entries in the Codex of Centule, and in that of Rheims. Likewise, in the Martyrologium Parisiense, published in 1727; having set down the feast of St. Patrick of Nivernais, at the 24th of August, an addition of St. Gildard’s feast is prescribed.  However, in other Martyrologies, his name, profession and feast are separately entered. The Latin name of his place, Luperciacum, within the former territory of the Aedui, had been a fortified town, and it was surrounded with walls. Such strongholds were known by the term Burgos. Hence it came to be called Leurcy le Bourg, in modern French. The Martyrologium Parisiense has a marginal note, which places the present saint in the seventh century; yet, this chronotaxis is set down, without sufficient authority. St. Gildard died on the 24th of August; but, as the festival of St. Bartholomew fell on the same day, his feast had been transferred to the 31st of the present month. St. Gildard was buried in the Church of St. Loup, near Nevers. It is a curious subject for enquiry, to learn how his name had been inserted in the Martyrology of Tallagh, as if he were to be classed among the Irish Saints.

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  • Saint Eugene of Ardstraw, August 23

    August 23 is the feastday of the episcopal patron of the diocese of Derry, Saint Eugene or Eogan of Ardstraw. I have previously posted an account of his life and some of his miracles here, but below is a fuller extract from Canon O’Hanlon’s Lives of the Irish Saints, including a wonderful introduction to the Ireland of Saint Eugene’s time as a land of saints and scholars and an equally delightful homiletic flourish at its conclusion.

    ST. EOGAN OR EUGENE, BISHOP OF ARDSTRAW, AND PATRON OF DERRY. [FIFTH AND SIXTH CENTURIES.]

    UNDER the ceaseless labours of blessed Patrick, Ireland soon became a favoured spot in the vineyard of the Church, when sainted men, like the Apostles of old, left all things at his preaching to follow Christ. Princes and nobles were not ashamed to lay aside the pomps of royalty, and to put on the humbler garb of the Christian missionary. Tender virgins were crowding to the cells of Brigid—the Mary of Erin—and consecrating their lives to the service of God and of His poor. Those were truly the ages of faith, when churches and monasteries rose as if by magic on every mountain and in every valley ; when the music of sacred hymns and of Divine psalmody was borne on every breeze, and when that golden era foretold in burning words by Isaiah of old seemed to be fully realized in this Island. “The land that was desolate and impassable, shall be glad, and the wilderness shall rejoice, and nourish like the lily.” Whether viewed in a political or religious aspect, Derry is a spot dear to the heart of the annalist, for hallowed reminiscences cluster round it, and the golden glory of bygone days sheds still their lustre on the See of Eugene and the city of Columkille. From immemorial ages, the “place of the oaks ” was sacred ; for here, even the Druids, it is traditionally held, had one of their most famous colleges. From the Holy Island—for such formerly Derry was—went forth the royal poets, the sage legislators, the learned astronomers, and the well-instructed annalists. There the mystic rites of Druidism were once studied, and there in after times the young aspirant to the priestly dignity underwent his long and arduous novitiate.

    The festival of St. Eogan or Eugene dates from a very early period in the Irish Church, and it was held on this date. The learned hagiologist, Colgan, had intended to publish the Acts of St. Eugene, at the 23rd of August, as may be inferred from his list of unedited Manuscripts. However, these Acts of St. Eugenius, bishop of Ardsrata, are preserved in the Burgundian Library at Bruxelles. They have since been edited and published  by Carolus de Smedt and Joseph de Backer, Bollandist Fathers, under the auspices of the Right Hon. John Patrick, Marquis of Bute. At the 23rd of August, the Bollandists present us with Acts of St. Eugene, by some anonymous writer. A previous commentary is added, with several notes, by Father William Cuper, S.J. These Acts were composed as a panegyric on the saint, and evidently they were intended to serve as a sermon for his festival. Briefly, too, does Bishop Challoner enter his record at this day. The Rev. Alban Butler has a short article in reference to him at this same date, as likewise the Rev. S. Baring-Gould, and the Petits Bollandistes. The Life and Acts of St. Eugene are involved in much obscurity, since the most ancient memoir we possess seems to have been written centuries after his period, and it abounds in legends. Still, it must be observed, there are certain coincidences that correspond or are not irreconcilable with synchronous persons, times and places, as gleaned from independent records.

    Eugene belonged to a Leinster family, on the paternal side. He sprung from the race of Laeghaire Lore, son to Ugaine Mór, from whom the Leinstermen are descended, according to the O’Clerys… We are informed, that Cainnech of Leinster was father of Eugenius, while his mother is named Muindecha, and she belonged by race to the territory of Mugdarnia, in the present county of Down. The illustrious St. Kevin ot Glendalough was a near relative…

    While yet of tender years, Eugene, with a great number of other boys and girls, received his early education with the youthful Tighernach, in the school at Clones. From that place, the child was carried away captive to Britain by marauding pirates, and Tighernach also shared this captivity. We are informed, that the holy and wise Neunyo, also called Mancenus, and who was in Rosnat monastery procured their liberation from the King of Britain. Afterwards, he took charge of their religious training, and he found them to be docile students. For some years, they were under the tutelage of St. Ninnian, together with a holy youth named Corpre, who was afterwards bishop of Coleraine, in Ireland. A second time, Eugene, with his companions, was carried into captivity and brought to Brittany—supposed to be in Gaul —as the pirates were from this latter country. They were detained as slaves in Armorica, by a Gallic King, who obliged them to work in a mill. The passion for reading was still strong with the three holy youths, Tighernach, Eugene and Corpre ; but one day, while thus engaged, the milling business appears to have been suspended, when the king’s steward surprised the students, and roughly ordered the work to proceed. When he left, the youths piously besought the Almighty, to give them a respite from labour, and an opportunity for reading. Instantly, the Angels of God appeared, and kept the mill-wheel revolving, while the youths were reading. When the king was informed about this circumstance, he declared that they should return to Rosnat monastery to continue their studies. Having thus recovered miraculously their freedom, they were again restored to their beloved master, giving thanks to God for the favours bestowed on them. After obtaining his liberty from the king, Eugene studied for some years in the monastery of Rosnat. At length, with the earnest recommendation and prayers of his monks, Nennius was induced to sail for Ireland, with both of his disciples, Tighernach and Eugene. They founded monasteries afterwards in the territory of Lagenia, now Leinster.

    It was on this occasion, that Eugene established the monastery of Kilnamanagh, in Cualann—the modern district of Wicklow—and he there led a life of sanctity, mortification and prayer. Over that house he presided as Abbot, for fifteen years, enjoying a character without stain or reproach. There, too, he moulded the minds of many most illustrious prelates and saints, of whom not the least distinguished is said to have been his nephew, Coemghen or Kevin, who, for his singular and unearthly beauty, was stated by the legend to have been baptized by an angel.

    In obedience to a Divine admonition, Eugene set out for the north to preach the Gospel. Still, it was with some degree of regret; especially as his monks sorrowfully asked him who should be their Abbot, if he departed from them. Their holy superior replied: “Let each one of you become Abbot, and prior, and minister; I, although absent in the body, shall be with you in spirit. I shall hear what you say, even when spoken in whisper, and still more when you speak aloud.” About the same time, St. Tighernach left Leinster, and in conjunction with St. Eugene, he founded a celebrated monastery at Clones, otherwise denominated Gaballiunense ; while another religious domicile was founded at a place, the Latin equivalent of which is Sylva humilis. Both of those holy prelates continued that tender affection and firm friendship they had early formed as school-fellows; and as their respective places were not very far apart, they often enjoyed each other’s society, and formed a spiritual alliance in their companionship. Seeking a suitable place to fix his own residence, Eugene, the son of Cainech, in obedience to orders received, established a monastery at Ardstraw. This is at present the name of an extensive rural parish, and it is merely an anglicized form of the ancient Ard-straha which means the height by or near the bank of the river…There, too, it is believed, that St. Eugene established a primitive See, after he had been consecrated a Bishop.

    Considerable doubt exists as to the precise year of his coming to Tyrone; for while some represent him as having been the disciple of St. Patrick, others with more probability assert, that he was the contemporary of St. Columkille, St. Kevin, and St. Canice. This appears the more certain, from the date of his death, which the Irish authorities fix at a late period in the sixth century; while the year 617, or 618, of the Christian era, has even been stated for that event, by some of our annalists… In the monastery at Ardstraw, Eogan led a most holy life, being distinguished for his miracles and for a spirit of prophecy.

    It is stated, that Eugene was living, about the year 570. Having attained a mature term of years, and a full measure of merit in the sight of God, he was happily called out of this world, some time in the sixth century. Having been seized with a grievous infirmity, which grew on him day by day, calling his monks around him, he received Extreme Unction and the Holy Viaticum, with sentiments of the most pious resignation. When such religious rites had been administered, his monks separated into two choirs, and standing, they alternately chaunted appropriate psalms. During that pious and solemn celebration of the Divine Office, Angels received the soul of Eogan, and bore it to Christ, whom he had so long and so faithfully served. It is most generally allowed by our writers, that St. Eugene of Ardstraw died some time in the sixth century although other authorities have prolonged his life to the seventh. The Annals of Clonmacnoise state, that Eugene died so late as A.D. 618…

    The published Martyrology of Tallagh, at the 23rd of August, inserts a festival in honor of Eoghan, Bishop of Arda Sratha. Somewhat differently spelled is that entry, in the Book of Leinster, at x. of the September Kalends. He is recorded, in the Martyrology of Donegal, at the same date, as Eoghan Bishop, of Ard-Sratha, in Cinel Moain, in Ulster. It is generally thought, that he died on the 33rd of August; for then his festival occurs in all the Calendars. In the Diocese of Derry, the feast of this holy Patron is celebrated on that day for a Bishop and Confessor, as a Double of the First Class with an octave.

    …Like the charming flowers, that cover the face of our fair Island on each returning May-day, and whose places and forms soon fade even from our view, are many of our holy countrymen. The fragrance of their virtues however remains, and after death again they arise and bloom in a state of immortality, while their remembrance is still treasured among our best inheritances. Their examples yet inspire us to labour for the heavenly crown. We should bear in mind to attain such a reward, that four things especially concur in justification : the infusion of grace, the motion arising from grace and free-will, contrition and the pardon of sin. The saints had an early intuition of God’s purpose to make them vessels of election; they corresponded with the Divine call with alacrity and zeal; they were humble and contrite; while such dispositions were sure to give them place among the true followers of Christ on earth, and a high degree of happiness and glory among the beatified in Heaven.

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  • Saint Gunifort of Pavia, August 22

    August 22 is the feast day of an Irish holy man who flourished in Italy, Saint Andrew of Fiesole. It is also, however, the feast of yet another saint reputedly from Ireland remembered in that country, Saint Gunifort. I have been reading Fra Anselmo Tommasini’s account of Saint Gunifort in his Irish Saints in Italy, but below is that of Canon O’Hanlon, who has accessed the medieval Acts of the saint. Once again it seems that the claims of Irish nationality for this holy man rest only on a tradition that he was a ‘Scot’ and so once again I must remind my long-suffering readers that in the earlier middle ages this term was applied to the Irish. It’s not a firm foundation on which to base claims of Irish nationality, but later Irish hagiologists like Fathers Colgan and White added him to the lists of native saints whose memories they commemorated. Certainly Canon O’Hanlon’s willingness to place Saint Gunifort ‘probably in the fourth or fifth century’ raises a red flag for me as this would seem remarkably early for an Irishman to have enjoyed this type of missionary career, given that Christianity was only brought to Ireland in the fifth century. I would be far from convinced that Saint Gunifort was an Irishman but below is the evidence from Canon O’Hanlon’s Lives of the Irish Saints:

    ST. GUNIFORT, MARTYR, IN ITALY.
    [PROBABLY IN THE FOURTH OR FIFTH CENTURY.]

    The Acts of St. Guinefortus, Martyr, have been published almost from the very infancy of printing, and in the fifteenth century, by Boninus Mombritius, or Mombrizio, a distinguished poet and scholar of Milan. He collected this account from an ancient Passionarium, found in a vellum Manuscript, preserved among the Lateran archives, and which he printed during the Pontificate of Pope Sixtus IV. This holy martyr St. Gunifort is specially mentioned by Peter Paul Bosca in his Martyrology of the Church of Milan ; as likewise, by Joannes Baptista Carisius and by Aloysius Tattus, in his Martyrology of the Church of Como, in Italy. Also Ferrarius, Jacobus Gualla, and Petrus Galesinius have notices of him, at the present date, in their respective Martyrologies. In his “Historia Ecclesiastica Gentis Scotorum,” Thomas Dempster inserts an account of St. Gunifort. The Bollandists, likewise, present their Acts of St. Gunifort, at the 22nd of August. These Acts, in two Chapters, have a Prologue, and are comprised in seventeen paragraphs. Their author is unknown, nor can it be discovered when or where he lived. The editor, Father William Cuper, S.J., has given a previous critical commentary in fifteen paragraphs, and he has added notes. A brief account of St. Gunifortis is given by Rev. S. Baring-Gould. Among the list of lives unpublished by Colgan, as we find from Charles MacDonnell’s paper, is the name of St. Gunifort, and entered for the 22nd of August.

    With the history of the present holy man is associated that of a saintly brother, named Guiniboldus, and two sisters, whose names are unknown; but, all of these suffered death, for the sake of Christ. The period when these holy persons flourished has been contested by several writers.

    According to Dempster, who has an account of him, the Martyr St. Gunifort and his two sisters were natives of Scotland. However, only in a general way do the most ancient accounts term them Scoti, or Scots; and, it is now universally conceded, by the modern historians of Ireland and of Scotland, that long after the introduction of Christianity to both countries, the terms Scotus and Scoti applied in use, only to a native or natives of Ireland.

    However, those pious brothers and sisters were Scots by race, and of a noble family, as declared in their ancient panegyric. Whether their parents had been Christians is not distinctly stated. Still, it is related, that inspired with a desire to gain over souls to Christ in Pagan lands, and if necessary in this endeavour to encounter martyrdom; the two brothers and their two sisters resolved on leaving their parents, friends, and native country to make that heroic sacrifice. Their parents and friends remonstrated in vain, offering various inducements and persuasions, to divert their minds from such a purpose.

    Having borne with this opposition for a long time, in the kingdom of Scotia; at length, they were resolved to seek escape from such importunities, and all four left their native country to journey afar in strange and distant lands. After enduring much fatigue in their travels and many hardships, through the Providence of God directing, they came to the territory of the Pagan Teutons. There the fury of persecution beset the most holy brothers, Guinefortus and Guiniboldus, with their two devoted sisters. These latter were remarkable, not alone for beautiful features, but for their purity of heart and strength of mind. By the ferocious Teutons, this noble band of brothers and sisters had been subjected to every species of insult and injury. At length, both of the holy sisters were martyred in the territory of the Teutons; yet, that particular kind of death they endured has not been recorded. However, they thus escaped all temporal torments, and passed to the embraces of their Divine spouse, Jesus Christ. Their sacred remains appear to have rested in the place of their martyrdom, although no knowledge of the exact spot has been preserved.

    The two surviving brothers grieved that their beloved sisters had been thus deprived of life, or rather that these had preceded them, in obtaining the glorious crown of martyrdom. The brothers even reproached the cruel Teutons, according to the Legend, that they were not offered up as sacrifices at the same time for the cause of Christ. For using these words, although threats and angry manifestations were returned, yet the Pagans could not but admire their wonderful fortitude and courage. They deigned, even, to ask for an explanation of the Faith that was in them ; and, the holy brothers gratified them in that respect, but apparently without making much impression on their obdurate and stony hearts. Nevertheless, the Teutons persisted in requiring that they should offer sacrifice to idols. The holy brothers then declared their resolution to die, rather than do so. Whereupon, admiring their resolution, and knowing them to be good men, the Teutons would not put them to death.

    After the death of their sisters, the two noble brothers, Guinifort and Guinibold, filled with the heroic desire to gain like them the crown of martyrdom, resolved on travelling to Italy, where persecution raged against the Christians at that period. This seems to have been during the time of the Pagan Emperors; and before the Arians had attempted to spread their errors there, notwithstanding a doubtful observation contained in the Acts of our saints, which might lead the reader to suppose that their persecutors were heretics.

    Their journey was made accordingly to the city of Como, where the Roman authority then prevailed, and where the followers of Christ were daily subjected to torments and death. However, they were not afraid to appear in the public places of the pagans, at Como, and to announce themselves Christians, while reproaching the lictors for great cruelties towards their brethren in the Faith. To the authorities they were then denounced, and the Praetor ordered them to be arrested and brought before him. At that time, Guinifort and Guinibold were found preaching the doctrines of Christ to a great multitude of willing listeners in the public streets. However, the brothers did not obey that first summons, and [the Praetor’s emissaries returned to him with a report, that they disregarded his threats, and that nearly all the inhabitants followed them.

    Whereupon, the chief magistrate at Como ordered a great number of armed men to proceed thither, and making them prisoners, to bring them into his presence. Being asked whence they came, and why they attempted to seduce the people, the brothers courageously replied: “We are Scots by race, and Christians by profession; but, we seduce not your people, rather do we invite the sons of God to the country of eternal happiness.” Then the Prefect asked whom did they regard as the sons of God, when they immediately replied, “Those whom He hath redeemed with His most precious blood.” Filled with rage, on receiving such a reply, the tyrant commanded them to be led through the public streets of that city, and afterwards to be decapitated. Thinking that by ordering one to be sacrificed in presence of the other, the survivor might be moved through fear of death to apostatize; while the brothers were congratulating each other, that they were to suffer martyrdom together, Gunibold was beheaded, at the place of public execution, and Guinifort was released for that time. During the night, the Christians came stealthily and removed the remains of the martyr Gunibold for interment. From that to the present period, his sacred relics have remained at Como.

    It does not seem likely, that Guinifort long survived. However, filled with zeal to preach the words of life, he went alone to Milan, where he converted many to the true Faith, for which he still desired to suffer, and to share the glorious crowns of his beloved sisters and brother. Nor were his hopes long deferred, for having been apprehended once more, Gunifort was again brought before the judges, and ordered by them to sacrifice before their idols. He replied: “I desire most earnestly to sacrifice myself to the living God.” “Whom do you call the living God?” asked his persecutor. He then answered: “Jesus Christ is the living God and man, who created and redeemed me with His precious blood.” Then, the pagan judge commanded him to be conducted without the city, and to be beheaded. Moreover, while he was led to that place destined for his execution, the lictors were ordered to inflict severe stripes upon him, and to discharge arrows against his body. That cruel sentence they strictly obeyed. They struck him repeatedly with stones and arrows, until he was all covered with wounds. Fainting through loss of blood, the glorious Martyr fell to the ground, before he arrived at the place destined for his execution. Then he exclaimed : “O Lord, King of eternal glory, O clement Father, receive my body and soul, which I offer to Thee as a sacrifice.” He then lay prostrate on the earth, and apparently lifeless. Thinking he was dead, the persecutors left him there, and then departed.

    After remaining for some time in that state of helplessness, it pleased the Almighty to give Guinefort strength to rise; yet, although thus severely injured and acutely suffering, with arrows fixed in his body and which he could not extract, he was enabled nevertheless to reach the noble city of Papia. In the Roman times, it was called Ticinum after the river Ticinus, now the Tesino, which flows by its walls ; but, between the sixth and eighth centuries, the ancient name disappeared, and it assumed the appellation of Papia, softened by Italian euphony into Pavia. There a pious Christian woman, who dwelt near the Church of St. Romanus, received him with great charity and veneration, while she tended him with great care for the three days he survived in her house. But then his time had arrived to receive the eternal crown, and departing this life, his soul ascended to join his sisters and brother in Paradise. At that moment, the wonders of the Almighty were manifested on behalf of his devoted servant ; for the Angels of Heaven stood around the sacred remains, filling the whole house with resplendent light, and with a most fragrant odour. At the same time were heard these joyous words of Divine praise: “Blessed be the Lord, who is always glorious in His saints.”

    In the Panegyric of St. Guinefort, we are told, that he was interred on the eleventh of the September Kalends (August 22nd), in the Church of St. Mary, near the Church of the great St. Romanus, where afterwards the Almighty was pleased to work many miracles, in honour of His holy Martyr. Many blind persons visiting his tomb were restored to sight. Numbers of lepers and other infirm persons, on going there, were also restored to health, through the prayers of St. Guinifort. These miracles shed no slight lustre and renown on Pavia, the city in which his relics had been preserved. Without the walls of Pavia is a church dedicated to St. Gunifort; but at Milan, where he suffered for the Faith, although the common people usually called him Bonifort, little was known regarding him, and such was likewise the case in respect to his brother the Martyr Guinibold at Como.

    The present holy Martyr is commemorated in the Roman Martyrology, on the 22nd August. Besides, on this same day, various ecclesiastical writers have noted his feast, which appears to have been celebrated, not on the day of his death, but on that of his interment at Pavia. Among these writers are the author of his ancient Acts, Pietro Paulo Bosca, Joannes Baptista Carisius, Aloysius Tatti, Jacobus Gualla, Petrus Galesinus, and the Bollandists. Philip Ferarius, and Father Stephen White also commemorate him. Dempster—who claims him as a Scot, together with his brother St. Gunibald and his sisters—agrees as to the date for his feast. Gunifort, also called Gunifortis and Gunifortus in ancient writings, was regarded with special veneration in the city of Pavia.

    Among the courageous and zealous Irish Martyrs who suffered for the Faith, the holy brothers Guinefort and Gunibold, with their two nameless sisters, deserve to be held in especial veneration. From the society of family and of friends, and from the attractions of home, they resolved to take up their cross and to follow Christ. Faithful to Him in their lives and deaths, their sacrifice was accepted, and their final reward had been secured, when their sufferings were over in this world, and crowned with the laurel of martyrdom.

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