OMNIUM SANCTORUM HIBERNIAE

Author: Michele Ainley

  • Saint Silvin of Alciac, February 17

    On February 17 Canon O’Hanlon presents an account of an eighth-century saint who flourished in Belgium and whom some accounts described as a ‘Scotus’ or Irishman. Admittedly this is not a strong basis for Saint Silvin’s inclusion in the Lives of the Irish Saints, but in his ascetical practices this saint is very much in the Irish tradition.

    St. Silvin, reputed to be an Irish Bishop, at Alciac, or Auchy, in Belgium.
    [Seventh and Eighth Centuries]

    By many writers, it has been remarked, that in past ages no less than in later times, Ireland seems to have been indifferent to the fame of her illustrious children, who have served and blessed other countries, by their presence and labours. Desirous to remove some part of this reproach, we should not be willing to omit any record, that might tend to recover even a possible appropiation of fading renown. Thus, St. Silvin, Bishop of Alciac, or Auchy, in Belgium, is said, in an unpublished life, to have been a Scotus, by which term we may consider him an Irishman. His feast occurs on this day, in several Calendars. In the city of Rheims, in France, Federicus Flouetus had seen a Manuscript Life of St. Silvinus, in which it was asserted, that the present holy man was a Scot by birth. Nor have we any very strong reason to doubt, that such was the case; for, not only are the names of Sillan or Silvans purely Celtic, but, in the time of this saint, many Irishmen were accustomed to emigrate and to settle in different parts of France. Yet, we have a different account, regarding the place of his birth, in a Life of St. Silvin, at first said to have been written by a bishop, called Antenor, and afterwards considerably amended, and apparently altered, by some anonymous writer. He was engaged on this task, by request of an abbess, named Leutwith or Lseutevit. This amended biography makes Silvin to descend from a noble family, and to be born in the territory of Thoulouse. He is said to have lived in the time of King Charles I. and of Childeric, or Chilperic. When a young man, he espoused a maiden, according to the rite then prevailing; but, the grace of God wholly taking possession of him, he reflected deeply on these words of our Divine Redeemer, “every one that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name’s sake, shall receive a hundred-fold, and shall possess life everlasting.” Doubtless, with the free consent of his affianced spouse, they resolved on a mutual separation, and Silvin decided on embracing a religious life. He seems to have remained in the world, until after the Vinciac War, waged by Charles against Raghenfrid, or Ragemfrid. The latter was totally defeated, with great slaughter, while his troops were dispersed.

    When Silvin began his missionary career, the fame of his sanctity and eloquence went abroad, while many souls were converted to God. He went to the Teruanensian region, where the people were yet uncultured in the maxims and practices of religious feeling. In a short time, by word and example, Silvin effected a wonderful change. His self-denying life was a subject for admiration among his converts. His humility was unfeigned, and yet recognised, by them, and for this very reason, he was loved as a father, while he was revered, as if he were a great lord and master. Doing good to all men, but especially to those, who belonged to the household of the faith; he was prudent in teaching, devout in feeling, incessant in missionary work, full of integrity, correcting first what he found to be deserving of reprehension in himself, and thus was he justly prepared to reprove the faults of others. Meantime, while remarkable for his comeliness of mien and cheerful look, he was clothed in a poor habit, but rich in God’s graces, his constant study was to gain over souls, and in uniting them to the fold of Christ, he hoped to increase the more his individual merits. In his humble habitation, guests and strangers were received, as if he beheld Christ in their persons. He washed their feet, while he gave them food and clothing; for he desired on the last day to be among the number of those to whom should be said, ” I was hungry and you gave me to eat: I was thirsty and you gave me to drink: I was a stranger and you took me in: naked, and you covered me: sick, and you visited me: I was in prison, and you came to me.” Mindful, too, of the Royal Prophet’s words, “I will take heed to my ways, that I may not sin with my tongue, his vocal organs were usually employed either in preaching God’s word, or in hymning the Divine praises. More solicitous to adorn his soul with graces, than his person with fine dress, he imitated the Saviour of the world in a contempt for its riches; his prudence and judgment were shown, by regarding secular affairs as transitory, and by desiring only the love of God and of his neighbour, that this might tend to his eternal gain.

    Through no desire of change, or to gratify human curiosity, but rather to satisfy his devotion, Silvin visited the shrines of many saints, and he travelled much for his own spiritual comfort.” He prayed for the intercession of God’s holy servants, to aid him on the way to glory; and he knew, that as no person can be saved through his own efforts, so was it necessary to ask Divine assistance. He even travelled as far as the Holy Land, visiting among other places Calvary, where our Lord was crucified, and the Jordan, where he was baptized. Having thus satisfied his devotion, he left that distant country, and returned. He cultivated most kindly relations with the secular clergy and religious. He was renowned as a holy confessor, while multitudes flocked to receive his salutary admonitions in the tribunal of penance. For the four Cardinal Virtues of Prudence, Justice, Fortitude and Temperance, St. Silvin was distinguished; and taking them as a shield and a coat of mail, he was able to repel all temptations of the most wicked one. He preached most eloquently, and daily, both to the clergy and to the people, in his church, where he fervently prayed. This holy bishop was ever under the guardianship of his protecting angel, who led him safely to the end of his life. The father of orphans, the defender of widows, the protector of virgins, the glory of monks, St. Silvin was a promoter of peace, cautious in preaching and holy in work. He took care to observe the Apostolic admonition, lest preaching to others he should become himself a cast-away, strengthening himself in the grace of God, and becoming all things to all men, that he might gain souls to Christ. He referred all things to God, and gave whatever he possessed to the Lord. Thus on property, belonging to himself, St. Silvin erected two churches. One of these was in a place called Mundini Cisterna, and the other lay in Remicensi Campana. Here he was accustomed very frequently to celebrate the Almighty praises. St. Silvin, besides redeeming several captives, converted many of them to the Christian Faith. It was his custom, when infirm persons flocked to him, first to procure their conversion, and afterwards, when their souls were refreshed by sacramental graces, to send them away healed from their bodily infirmities. So great was his abstinence, that it is said, for forty years together, he did not taste even bread; he being content with the herbs and fruits of the earth. His clothing was of a very humble description, except when wearing the vestments for religious ceremonials. He practised various austerities, sleeping on the bare earth, wearing an iron chain next his skin, desiring to lead a hermit’s poor life, only for his episcopal engagements, and even sighing for the martyr’s crown. He made a pilgrimage to Rome, and visited the shrine of St. Peter.

    Silvin wrought many miracles; he relieved possessed persons, he cured lepers, he healed paralytics, the lame, the blind, and the infirm. But the time for his release at last approached, and he fell into a fever. During this illness, he caused the holy Sacrifice of the Mass to be celebrated in his presence, and the psalms to be sung, while he was frequently refreshed with the Sacrament of the Body and Blood of Christ. Giving holy admonitions to those surrounding his death-bed, he left all present a great example of perseverence to the end. In the supreme moment of his exit from this world, he had an angelic vision. He recovered strength to exclaim in a clear voice: “Behold, the Angels of the Lord come to me; Behold, the Angels of the Lord come to me!” His departure took place on a Sabbath evening, and as generally supposed at Auchy, in the district of Artois, on the 15th of February, about A.D. 718, or 720. He was buried however, on the 17th of this month, and it is the date generally assigned for his feast. As the angels rejoiced in heaven, at the coming of such a saint, the faithful on earth lamented his departure; his funeral solemnities were celebrated in a becoming manner, and while the dirge was sung, priests, clerics, nuns and people were in tears. His remains were deposited in the monastery at Auchy, or Auxy-les-Moines, several monks, from the adjoining religious house of St. Richarius, or Riquier, at Centule, affectionately and piously assisting at his obsequies. A nobly-descended nun, called Siccherdis, caused his tomb or shrine to be magnificently adorned with gold and precious stones. The Bollandist Acts contain details of many great miracles wrought at the shrine of St. Silvin, long after his happy departure. To preserve his remains from the Northmen impieties, they were brought, at first to Dijon, and afterwards to the monastery of Besua, for preservation. It is probable, the chief part of those sacred lipsanae were again taken back to Auchy. In 951, his relics were removed to St. Bertin’s monastery, at St. Omers, and there the greater part of them were preserved, towards the close of the last century. At the time of the French Revolution, this magnificent establishment was left the melancholy, but still noble, ruins it exhibits, at the present time, and St. Silvin’s relics, with others, must have been dispersed. The jaw-bone and arm of this holy man were preserved at Auchy, in the seventeenth century; and, it is probable, they have not been destroyed or lost.

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  • Saint Aedh Glas of Rath na n-Epscop, February 16

    An episcopal saint, Aedh Glas, is commemorated on February 16 on the Irish calendars. Canon O’Hanlon does his best to suggest possible locations for the place name associated with him, which translates as the ‘ring-fort of the bishop’:

    St. Aedh Glas, Bishop, of Rath na n-Epscop, or Rathnaspick.

    [Possibly in the Fifth or Sixth Century.]

    The name Aedh Glas, without any further designation, occurs in the Martyrology of Tallagh, at this date. Colgan and the Bollandists notice his six brothers. It is mentioned, in the Martyrology of Donegal, that Aedh Glas, Bishop of Rath na n-Epscop, was venerated on this day. If Colgan’s conjecture be correct, he had six brothers bishops, it is said, who are thus named and distinguished -Diermit, bishop; Foebarchus, bishop; Maclasrius, bishop; Manchinus, bishop; Tarchellus, bishop; Tinnius, bishop. St. Aedh is set forth as the son of Mured, the son of Fortchern, and belonging to the family of St. Declan. All of these are said to have been venerated at Rathna-Nespoc, and they are ranked among St. Patrick’s disciples. These are thought to have possibly lived, in the time of St. Kieran of Saigir since, a Bishop Aidus, is mentioned in his Acts. Under the head of Rath-na- Nepscor—rightly, however, Rath-na nEpscop—Duald Mac Firbis enters, Aodh Glas, and Aongus, at February the 16th. Mr. Hennessy appends a note stating, that the place is unknown; and, such is undoubtedly the case, under the misreading. There is a parish and a townland, denominated Rathaspick, in the county of Wexford. Here, there is a holy well, which was called after the episcopal patron of the parish, but whose name is now forgotten. There is a parish and a townland, called Rathaspick, in the barony of Moygoish, and county of Westmeath. There is likewise a parish, known as Rathaspick, situated, partly in the barony of Fassadinin, county of Kilkenny, and partly in the baronies of Ballyadams and Slievemargy, in the Queen’s County. I cannot determine, to which of the foregoing places, the present holy bishop and his brothers belonged.

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  • Saint Farannan of Alternan and Iona, February 15

    Below is an account of the life of a saint of the Columban family, Farannan, whose feast is commemorated on February 15. It has been abridged from the entry in O’Hanlon’s Lives of the Irish Saints and reflects some of the best points about the good Canon’s work. He is able to access the Life of the saint from Colgan’s Acta Sanctorum Hiberniae, itself a translation of an earlier Irish Life. Some points of interest to note are that this saint was related by blood as well as by spirit to the great Saint Colum Cille, that Farannan was one of many prominent ecclesiastics who attended the Convention at Drumceatt, and that he practiced the austerities associated with Irish monastics, praying while submerged in cold water and using a stone as a pillow while sleeping. The well and ‘bed’ thus associated with him became the focus for popular devotion, particularly interesting was the record that local people observed four separate periods of annual fasting in honour of the saint.

    ST. FARANNAN, CONFESSOR, AND PATRON OF ALLFARANNAN, NOW ALTERNAN, PARISH OF EASKEY, COUNTY of SLIGO. [SIXTH CENTURY.]

    The Life of this saint had been originally written, in the Irish language, with great accuracy and judgment. It has been translated, into Latin, by Colgan. He states, that the original writer must have executed his task, after the year 1200. Colgan gives the Acts of St. Farannan, at the 15th of February, where our Irish hagiologist remarks, that this holy confessor was different from many other Irish saints, bearing the same name. The Bollandists have only a transient notice regarding him.

    According to the Irish Life, Farannan was the son of Quintus or Constans, son to Colgan, or Colga, son to Edus, son of Finnbarr, son to Eugenius, or Eoghan, son to Niall of the Nine Hostages, Monarch of Ireland. But, the virtues of our saint were far more admirable, than his nobility of birth ; for, he was more solicitous to practise piety, than the vicious are to pursue false pleasures. Both by word and by action, he was careful to reprobate vice, and to promote virtue. He practised—and apparently from early youth—great austerities against the flesh ; while, his virtues and miracles spread his fame, throughout the whole island. His example was a salutary lesson to many, for the amendment of their lives. When duly promoted to a position in the Church, he preached the Holy Gospels, with much fruit and zeal. We are told in his Life, that our saint was contemporaneous with the great St. Columkille, who, burning with zeal for the propagation of the true faith, left his native island, for the shores of Albion, that he might gain a Christian conquest over the incredulous Picts. We are also informed, that St. Columba had another reason, for seeking these shores. Some intestine divisions and strife arising among members of his family, who stood high in rank and station, at home, the saint vainly endeavoured to restore peace. Not being able to succeed, he took a resolution of leaving his native country, to which he never intended to return. The Apostle of the Picts directed his course towards Iona, where having erected a noble monastery, he became a great promoter of monastic rules and practices. St. Forannan is classed among his disciples; but, whether his novitiate commenced in Ireland, or at Iona, does not appear to be well known.

    The kindred of St. Columba, in Ireland, earnestly desired this saint’s presence among them, and they sent frequent messages to induce his return. He constantly refused compliance with these entreaties, until a great public necessity compelled him to revisit his native island. His object was to effect a reconciliation between the Scots of Hibernia and those of Alba. A public convention or council was called at Dromceat, in order to deliberate on those special matters. Others, of great national and ecclesiastical importance, engaged the attention of this grand deliberative assembly.

    St. Columkille had another object in view, by returning to Ireland. He greatly desired the release of Scanlan, son to Kinfalius, King of Ossory, who was detained in prison by Aidus, son to Anmirach, Monarch of Ireland. This Aidus was a kinsman to St. Columba himself. The latter succeeded in this endeavour, as also in his desire of effecting peace, between the belligerent parties, and princes of the period. He was detained for some time, in Ireland. There, as we are told, he exercised spiritual rule, over various communities of religious men and women. No doubt, in a restricted sense, this was quite true. “The Acts of St. Farannan have a statement, regarding Columba, that after St. Patrick the holy Abbot of Iona had supreme power in spiritual matters over all the monks and nuns, throughout Ireland.

    Before returning to Britain, St. Columba founded a church in the territory Of Cairbre. This was called Druimcliabh. Thence, he went to a place, called Easdra and, here he was met by all the bishops of the surrounding country, and by many holy persons of both sexes. The place, where this assembly was held, seems to have been Easdara, as formerly called, and at present Ballysadare, in the county of Sligo. The author of our saint’s Acts says, that of Cumne’s race alone, there were many men and women renowned for their sanctity. She was the daughter of Dalbronnius and a sister to Brotsecha, the mother of St. Brigid. She was celebrated for her numerous and holy progeny.

    In the year 574 or 575 some authors have it about 580, according to others, 587, or 590 St. Columkille, King Aidus, and several chieftains, having assisted at the great Council of Dromceat, St. Farannan was one among the many ecclesiastics who were present. In the Life of our saint, we are told, that many persons, illustrious for their wisdom, rank and sanctity, assisted at this council. Among these, we find named, St. Cuanus, St. Garuan, bishop, St. Colman, son to Eochod, and St. Baithen, son to Brendan. All of these were related to our saint. For, we are assured, that the foregoing saints were descended from five sons of King Niall of the Nine Hostages. Thus, St. Cuanus was a descendant of Ennius, St. Garuan of Conall Crimthann, St. Colman of Leogaire, and St. Farannan of Eugenius; while, Saints Columkille and Baithen were derived, from Conall Gulban. Afterwards, accompanied by many holy persons already named, St. Columba having passed beyond the shore called Traigh-Eothuile, he visited the region of Tyr-Fiachrach, where Tibradius, the son of Maelduin, lived. This prince bestowed on him tracts of land which were delightfully situated. They were given for the purpose of building three churches. He also endowed the churches which were to be built, with ample possessions. The first of these places was called Cnoc-ara maoile, at that time; but, afterwards, it obtained the name Scrin Adhamhnain, or the ” shrine of Adamnan,” from the saint of this name. This church was situated in the diocese of Killala, and in the territory of Tir Fhiachrach. It was celebrated for possessing many relics, a list of which Colgan promised to give, in his notes to the Life of St. Adamnan. It is needless to add, and much to be regretted, that Colgan did not live to accomplish his design. He, also, promised to say more, regarding this church, when that future opportunity should be presented. The eminence of Mullach Ruadha, now Mullaroe, or Red Hill, rises very near it. The second church was called Kill-Chuana, from St. Cuannan, or Cuanna, who had been set over the place, by St. Columba. The third of these sites, named All na fairgsiona, was conferred by St. Columba on our saint ; and from him, in course of time, it bore the name of All-Farannan. It is Anglicized,”St. Farannan’s height” or “cliff,” and, at present, it is known as Alternan, the name of a townland, in the east of the parish of Easkey, and adjoining the parish of Templeboy. It is in the barony of Tireragh, and county of Sligo. In the immediate vicinity of Alternan, there are four townlands, called Ballymeeny, i.e., O’Meeny’s town, because this family possessed them, with Cluain na g-Cliabhach and Alt-Farannain, formerly occupied by O’Rothlain. At the latter place was to be seen Dubhach Fharannain, i.e. “St. Farannan’s vat or keeve.” His station was situated, in the diocese of Killala, and in the ancient territory of Tyr-Fiachrach.

    In this place, the saint lived a most blameless and retired life. Here, he dwelt in a cave, which was buried in the recesses of a large wood. The situation of this cavern was opposite the waters of ocean ; on which, and on the wide vault of sky above, the eyes of Farannan were almost constantly directed. Being, as it were, an exile from earth, his regards were continually fixed on Heaven ; for, although residing in the world, his desires savoured not of its love. He was desirous to acquire virtue, as many others are desirous of obtaining riches; while, he was more severe towards his own body, than mere worldlings are indulgent to themselves in pleasure, and in the gratification of corporal wants. His first concern was to thank the Creator, for all his benefits and graces ; so that, the exercise of prayer was seldom intermitted, notwithstanding the discharge of other stringent occupations. He continually chanted the church hymns or the Psalms of David. Such strains frequently awoke echoes within his lonely cave, and through the surrounding wood, being wafted afar, even over surging waves, or towards the wide canopy of sky. Thus, spiritually did he unite with celestial choirs, in celebrating the power and majesty of Him, the great Master of Creation.

    From these canticles, he drew forth subjects, which served for nightly contemplations. From the close of day until aurora he was occupied in continuous vigils, or in the exercises of penance. He remained, for some time, immersed in a well of cold water, up to the armpits. A fervour of spirit within enabled him to support this frigid element around him. This well formed a sort of basin, sunk in the middle of a stream, into which a cataract of falling water flowed; and, the devotion of the people, in this locality, afterwards surrounded it with a stone wall.

    After emerging from his cold bath, Farannan passed the remaining part of night sleeping on the bare ground, in a sort of excavation, which did not even correspond with the natural proportions of his body; whilst a stone served for a pillow, and another rested against his feet. Here he snatched some short and uncomfortable rest. He arose before morning’s dawn to celebrate the praises of God, by reciting his office of lauds. That receptacle for our saint’s wearied and macerated limbs, afterwards received the name of “St. Farannan’s Bed.” In the time, when lived the anonymous author of our Saint’s Life, many persons made special pilgrimages to the place, in which Farannan had spent his days, hoping to obtain various favours, through his pious invocation. Even, in the seventeenth century, it was frequented by multitudes, who were drawn thither, through devotional motives. It was also believed, that many persons, and even cattle, obtained relief from various disorders, through a veneration paid to our saint. Several individuals, lying down in his bed, and offering up to God, and to the saint, their pious prayers, were cured of divers diseases. Such, also, was the reverence entertained, for whatever object had even a remote connexion with St. Farannan, that the very wood which surrounded his cave was considered to be sacred ; and, it was looked upon, as an act of profanity, to remove a single branch from any of its trees. In some few instances, it is said, God’s judgments were manifested in a remarkable manner, against those who had the tenacity to disregard such a popular sentiment of veneration.

    It is somewhat remarkable, that the author of our Saint’s Life, although stating his festival to have been kept, on the 15th day of this month, does not inform us, if it be the date of Forannan’s death. The year of his departure, likewise, is left unrecorded. This holy man’s fame survived him; yet, in the immediate place of his mortal pilgrimage, he seems to have passed under another name. Thus, St. Ernan’s Well, and the saint’s grave, are shown on either side of the stream, which runs by Alternan Park into the Atlantic Ocean.

    The present saint is mentioned in the Martyrology of Tallagh, yet merely as Farrannan mac Aedha, at the 15th of February. The Martyrology of Donegal, on this day, records Forannan, son of Aedh. In after time, when this great saint had been called, to the possession of a celestial inheritance, his memory was held in great reverence, by people inhabiting the surrounding country. Many miracles were wrought through his intercession. It was believed by the local inhabitants, that men, or even animals, belonging to the brute creation, and affected with various distempers, often found restoration to health, either by laving in the water of the well, or by drinking it. On account of many miracles and benefits, thus obtained through this saint’s intercession, the inhabitants in that part of the country, to manifest their gratitude, imposed on themselves four annual fasts. One of these was always kept on the vigil of his feast, and on three other days, namely, on a Wednesday, Friday and Saturday. Yet the seasons, in which these latter days were kept, have not been recorded, for our information.

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