OMNIUM SANCTORUM HIBERNIAE

Category: Irish saints in Europe

  • Saint Forannan of Waulsort, April 30

    April 30 is the commemoration of a tenth-century Irish monastic who became abbot of the monastery of Waulsort in Belgium, Saint Forannan. His hagiography records that he left Ireland accompanied by twelve followers, but in his own country he has tended to be confused with two other saints of the same name, one a ninth-century abbot of Armagh and another a bishop of Donaghmore, who is believed to have flourished some centuries earlier. Canon O’Hanlon assembles a huge amount of information in his article on the saint, some of which relates to Forannan of Donaghmore rather than to the Belgian missionary. I have therefore taken a summary of both the life of Forannan and of the monastery he headed from a paper on Irish Saints in Belgium. I found it particularly touching that the name of Forannan was preserved through the centuries as a name for members and leaders of this monastic community, sadly it fell victim to the impiety of the French Revolution, as author T.A. Walsh explains. He too begins by identifying Forannan as the Bishop of Donaghmore, but is concerned only with the Belgian career of the saint, to which he provides a useful introduction:

    ST. FORANNAN.

    After his consecration at Semagh as Bishop of Mor-Donnach St. Forannan passed over to Belgium with twelve companions and joined the monastic community at Waulsort. Owing to the reputation he enjoyed for sanctity and learning he was, in 967, chosen Abbot, the fifth to hold that office since the foundation of the Abbey twenty-three years previously, the immediate successor of St. Macalan being, as we have seen, St. Cadroe; and such was the success in every respect of Forannan’s administration that he came to be regarded as the real founder of the Abbey. In the chronicles of the period he is so referred to. It was during St. Forannan’s rule that the monastery of Hastiere, farther up the Meuse, near Givet, was placed under the jurisdiction of Waulsort. In 976 the Abbot Forannan and Count Eilbert, the munificent benefactor of Waulsort and Hastiere, proceeded to Rome and obtained the approbation of Pope Benedict VII for the two foundations.
    St. Forannan was held in particular affection by Count Eilbert and his pious Countess, Heresinde, both of whom had given a cordial welcome to the Irish monks on their arrival in their territories. He was presented by the Count at the Court of Otho the Great, into whose hands Eilbert surrendered all his rights over the Abbey; the King accorded to Forannan the investiture of the monastery and took him under his special protection. It was at the request of the holy Abbot that Count Eilbert procured the translation of the relics of the Irish missionary St. Eloque from Grigny-sur-Oise to the Abbey of Waulsort, where they were received with great popular veneration.
    St. Forannan died on the 30th of April, 980, or as some authorities say, 982, and his tomb, illustrated by miracles, was much frequented by pilgrims. In the diocese of Namur to which Waulsort now belongs, a special commemoration is made of St. Forannan on the 30th of April, on which day his feast is observed…

    THE ABBEY OF WAULSORT, OR WAUSSOR.
    Under the name of Lotharingie the Low Countries were subject in the tenth century to the King of Germany, and at the time of the foundation of Waulsort (944) the reigning sovereign was Otho I. The Irish immigrant monks found in this prince a patron and protector. By a charter dated the 10th of September, 946, King Otho approved of the foundation of the monastery and ratified the grants made by Count Eilbert for its support. He further ordained, by the same instrument, that the new abbey should always remain the appanage of Irish monks, for whom it had in fact been originally erected, that a religious of their nationality should be its abbot as long as the community numbered Irishmen among its members; finally, that the abbey should be especially affected to foreigners and travellers, conformably with the intentions of its founders. This is expressed in the name which the abbey received – Monasterium peregrinorum. During several years King Otho’s prescriptions seem to have been observed; but when the supply of Irish monks ceased it was of course found impossible any longer to adhere to them; hence subsequent to the death of St. Forannan all, or nearly all, the religious were natives of the country, and the office of abbot necessarily came to be held by other than Irishmen. In such records as survive relating to Waulsort we find no mention of any Irish connexion with the Abbey from the commencement of the eleventh century until its suppression at the close of the eighteenth.
    The inestimable services which the Abbey of Waulsort rendered to religion and country during the eight hundred and fifty years it existed, may be fitly described in the words of the following passage from M. Godefroid Kurth, in which the distinguished Belgian historian admirably summarizes the manifold activities of the monastic institutions of the period:
    ” Le monastère,” writes M. Kurth, “était une benediction pour toute le contrée environnante. Son église servait de paroisse a la population disseminée dans les alentours qui venait y écouter la parole de Dieu et assister avec ravissement aux fêtes splendides de la liturgie catholique. Les moines de fricherent les forets, dessechèrent les marècages, ils mirent en valeur les terres steriles, ils introduisirent de nouvelles cultures, et chaque monastère etait comme une ferme modéle, où les habitants du voisinage pouvait s’initier aux procés agricoles les plus perfectionnés. Ils trouvèrent aussi, dans le monastére, des médecins qui savaient soigner les maladies, et des maitres d’école qui se devouaient a l’éducation des enfants; ils y trouvaient encore la securité et la paix, parceque 1’abbaye était protégée par le respect qu’ on portait á son saint. Un proverbe disait: II fait bon vivre sous la crosse. Aussi les habitations se multiplièrent-elles autour des monastères, et fondés dans des solitudes ceux-ci devinrent les berceaux d’autant de villes.”
    During the French Revolution Waulsort experienced the fate of many another Catholic institution. In 1793 the Abbey was pillaged and the church destroyed by the champions of Liberty, Equality, and Fraternity; three years afterwards, in 1796, the ruin was complete; the monastery was suppressed, its property confiscated, and its religious dispersed. It is noteworthy that among the fifteen members then constituting the community was one bearing the name of Forannan. And in a published list of the monks assisting at the eight chapters held for the election of Abbot between the years 1629 and 1756, when the last Abbot was chosen, the names of Forannan, Eloque and Nonce recur on each occasion. It would thus seem as if the memory of the holy Irish Abbot and of the other Irish saints whose relics had been preserved in the monastery had been affectionately cherished throughout the whole period of the Abbey’s existence.
    The British Museum is in possession of a most interesting and valuable relic of the Abbey of Waulsort. Count Eilbert, its founder, presented to the monastery an exquisite intaglio, in rock crystal, representing the history of the Chaste Susanna, a chef-d’eeuvre which, as the inscription testifies, was executed for Lothaire, King of the Franks, probably Lothaire I. This precious work of art was jealously preserved by the monks of Waulsort for upward of eight hundred years, but disappeared on the suppression of the Abbey. It subsequently came into the hands of a Lyonese amateur, from whom it was purchased in 1857 by the authorities of the Museum.
    T. A. WALSH.
    Namur, Belgium.
    American Ecclesiastical Review, Vol. 39 (1908) 122-140.

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  • Saint Rupert of Salzburg, March 27

    March 27 is the feast of Saint Rupert of Salzburg, a saint whose origins are not entirely clear but who some traditions link with Ireland. Canon O’Hanlon has no difficulty in claiming the saint as an Irishman and seems to relish the chance to lay out his impressive achievements in the account below, taken from Volume III of the Lives of the Irish Saints:

    St. Rudbert, or Rupert, Bishop of Saltzburgh.
     [Seventh or Eighth Century.]

     This holy man was a great lover of chastity and temperance. His zeal for the conversion of souls was very great, and he was so charitable, that he always gave abundantly of his substance, thus impoverishing himself, in order to enrich the poor. Also, in fasting, in watching, and in other acts of mortification, he took care to ensure a victory over temptations. The record of this renowned saint is contained in a very ancient Life, said to have been written, by Arno, Bishop of Saltzburgh, who flourished in the year 800. His Acts are to be found, likewise, in the collections of Lippeloo, of Canisius, of Colgan, of Brunner, of Rader, of John Aventinus, of Jacobus Januensis, of Surius, of Cornelius Grazius, of Haruaeus, of Valentinus Leuctius, of Marcus Velsirus, of Wigulseus Hundius, of Petrus de Natalibus, of Arnold Wion, and of Petrus Cratepolius. Also, notices will be found, in the Chronicon Generale Mundi, in the work of Gaspard Brusch, in that of Le Cointef, of the Bollandists, of the Benedictines, of the Cistercian Monk, of Baillet, and of Alban Butler. According to several writers, St. Rupert was by birth a Frenchman. Other accounts have it, that his origin had been derived from the French kings, and from the chieftains of Scotia —interpreted, by most writers, to mean Hibernia. Several writers have asserted, that St. Rupert lived, during the fifth and sixth centuries. Bishop De Burgo has very particularly noted the year of his birth to be A.D. 537. Upon no slight grounds, Mabillon and Bulteau think this saint lived a whole century later than is generally supposed, and that he flourished in the seventh and eighth centuries. There are, no doubt, irreconcilable statements to be found in his Acts, which seem to have been derived from uncertain traditions, and all of which cannot be received as authentic. According to Dempster, St. Rupert descended from a race of chiefs, belonging to Scotia. However, most of the German writers, who have treated about their great Apostle—drawing their accounts from Bishop Arno of Saltzburgh, or from some anonymous disciple of St. Eberhard, Bishop of Saltzburgh,—have agreed, that their patron belonged to Ireland, and this also the more ancient accounts seem to establish. It is thought, moreover, that the foreign name Rupert, or Rudpert, may have been a modification, from the Irish name Robertach, or Rophartach. He was of royal blood, and the Acts attributed to Bishop Arno state, that he was baptized in Scotia, by St. Patrick.

    However, our saint was still more illustrious for his faith and piety; as, likewise, for his ecclesiastical learning, and for the extraordinary virtues and self-abnegation he practised, from his youth, and as he grew to manhood. Despising riches and pleasures, leaving his parents and native country, he is said to have visited Rome, where he made a pilgrimage to the sacred places, with great devotion. There, too, he learned what places he should select, for his future mission and government. We are told, likewise, that his brother Trudbertus and his sister Erentrude were his companions, as they had resolved on missionary labours and sacrifices abroad, when leaving their own country. The time for separation from his brother and sister had now come; and Trudbert, leaving with them the bounds of Italy, came to a valley, called Prysgangia, or Brisgangia, not far from the River Rhine. Here, he had resolved on taking up his residence,and here, too, he began to cultivate some wild land, near his hermitage. But, soon it was destined to become the place of his martyrdom. Meantime, the holy Rupert and his angelic sister Erentrude continued their journey, along the bed of the Rhine, until they came to Bormacia, now known as Worms, on that great river.

    At this time, Hilpert, Hildebert, or Childebert, as variously written, was king over that part of the country—the people of which are called Vangiones,—and during the second year of his reign, St. Rupert arrived. He drew persons from the neighbourhood, as from remote provinces, to receive his doctrine, advice and instructions. He removed all their doubts and scruples. He comforted the afflicted, while he cured the sick. He healed the disorders of souls, and moved many by his great example. At tis time, he was in the fortieth year of his age. So distinguished were his merits, that these caused him to be elevated, with universal acclaim, to the Episcopal See, at Worms. However, a tyrant, named Borcharius, hating the Church and clergy, and ruling that people, among whom he lived—they being for the most part idolaters—could not bear the lustre of such sanctity, which condemned their irregularities and superstitions. About the year 580, it is said, they beat him with rods, loaded him with all manner of outrages, and then expelled him their city. This he bore with great meekness and patience.

    For two years, he is said to have wandered, as an exile, and during this interval, he made a second journey to Rome, in the time of Pope Pelagius II. While here, he prayed to the Almighty for light to guide his future course, and feeling that Germany was destined to become the theatre of his labours, Rupert set out once more for that country. But God, who protected his servant, had prepared for him a rich harvest of souls. At that time, Theodo, or Theodon the Elder, was Duke of Bavaria. At this time, too, he was a Pagan chief. Hearing about the great reputation and miracles of St. Rupert, that ruler sent messengers to him. These noblemen earnestly besought our saint, in the name of Theodon, to come and preach the gospel to his people, the Baioarians, or Bavarians. The old Reginum, afterwards called Rigensbourg, and now Ratisbon, was the capital of all those provinces. This happened two years after Rupert’s expulsion from Worms, and about A.D. 582. However,according to the Salzburg tradition, he came to Ratisbon, during the first half of the sixth century while several writers hold, that St. Rupert did not arrive there, before the time of Duke Theodo II., A.D. 696, and, in the second year of the reign of King Childebert III. When our saint approached the city, Theodo and all his courtiers came to meet him, and he was conducted to the court, in a sort of triumphal progress. Nevertheless, the Christian faith had been planted, in that country, two hundred years before, by St. Severinus. He was regarded, as the Apostle of Noricum, or Austria. After his death, heresies and heathenish superstitions prevailed. These had almost entirely extinguished the light of the Gospel, for a long interval. St. Valentine, Bishop of Passau, had also laboured, in those parts. Bagintrude, the sister of Duke Theodon, had been already a Christian. Therefore she had religiously disposed her brother; and, through his excellent example, that whole country was ready to receive the Christian faith. Soon Rupert found the hearts, both of the nobles and of the people, quite docile to the Word of God. Having the help of other zealous priests, whom he had brought with him, our saint instructed the chief. Having ordered a general fast, Rupert baptized Duke Theodon with the lords and people of that whole country. God confirmed his preaching by many miracles. At the chief’s request, Rupert went afterwards on board a vessel, and he sailed down the Danube, through Norica, even to lower Pannonia. In the villages, towns, and castles, of these countries, the great herald of the Gospel proclaimed the glad tidings of salvation, and everywhere the empire of paganism began to crumble, while the practices of idolatry and superstition began to disappear.

     After Ratisbon, the capital, the second chief seat of his labours was Laureacum, now called Lorch, where he healed several diseases, by prayer, and where he made many converts. Through the Alpine region of Carinthia, he travelled and preached. The Duke and his subjects desired that St. Rupert should definitely fix upon a place, for his permanent residence, as a bishop. He came to a lake, called Walarius, otherwise, the Waller-zee. Here, he erected a church, in honour of St. Peter, Prince of the Apostles. Thence, he went towards the River Juvavia, and he found there a romantic and mountainous region, very suitable for his purpose. That place was covered with woods, and, at the time, it was only sparsely inhabited, although formerly it was the site of a well-known city. Old Juvavia was then almost in ruins; but, it was soon rebuilt, and, afterwards, it was called Saltzbourg. Rupert is called the first Archbishop of this See, by Dempster. Here, the holy prelate built a church, dedicated to St. Peter, to which, afterwards, he added a monastery, and thus secured the permanency of his infant church. The Duke Theodon adorned and enriched it, with many magnificent donations. These enabled St. Rupert to establish clerics, and to found there several noble churches and monasteries. After that, Theodon became infirm. Before this prince’s death, his son Theodebert, or Diotper, was called to his bedside, and strongly recommended to aid the good work commenced. His zeal and piety augmented considerably the revenues of the Church, in Salzburgh; and, Theodebert, in all things, obeyed the instructions of his father. Through his munificence, the church of St. Maximilian was established, having a large tract of wood, the village of Albina, and several possessions, to found a monastic house attached to it. With a view of spreading still more the reign of Christ, St. Rupert took a journey into his own country, in order to procure a new supply of able labourers. He brought back to Saltzbourg twelve holy missionaries, with his niece St. Erentrude, a virgin, consecrated to God. He built for her a great monastery, called Nunberg. Over this, she presided, as the first abbess. The illustrious prelate Rupert laboured, for several years, in this See; and, he travelled with a chosen band of disciples, over Norica. Wherever he preached the Gospel of Christ, numbers abandoned their errors and vices, acquiring charity, humility, and all other Christian virtues, in their stead.

    This illustrious evangelist is said to have brought over the whole Bavarian nation to the faith, before his mission closed. He declared with a prophetic spirit to his disciples and friends, that the day of his departure was now fast approaching. This caused the most intense emotion and the deepest sorrow. But, recommending them, with the people of Salzburgh and of Norica, to Christ, Rupert most earnestly desired, that his successor should be chosen. Wherefore, a very holy man, called Vitalis, was elected. The Lent now approached, and he was attacked with febrile symptoms. Afterwards, exhorting his friends to be resigned, and to practise the virtues becoming Christians, the holy bishop felt that the supreme moment had come, when the morning of Christ’s Resurrection from the grave had dawned upon him. After St. Rupert had celebrated the Easter Mass, he received the Holy Viaticum, while a number of his familiars stood in tears, by his bed-side. Certain religious men, who were present, saw Angels bearing his soul to Heaven, while they sang canticles. Easter-day fell that year, on the 27th of March; and, hence, this is regarded, as his Natalis. As we have seen, great differences of opinion prevail, regarding the year for his departure. In one instance, it is asserted, that he lived to the ripe age of eighty-six, and that he was honourably interred, in the church of St. Peter, at Saltzburgh. Some writers place his death, early in the seventh century, as at A.D. 623, or 628; others have it, between 705 and 710; while, the learned Mabillon asserts, that he died A.D. 718. There seems to be considerable variance, also, regarding the length of time he ruled over Saltzburgh, as bishop; for, while some writers set down twelve years, others again have it, that he was forty-two, forty-four, or even forty-six, years, in the episcopate of that See. It is said, he wrote a Book, On the True Faith, addressed to Theodo, Prince of the Bavarians, as also Epistles to different persons. If we credit Dempster, he wrote other works, but Colgan states, no other writer has mentioned these. At this day, the Roman Martyrology, and different other Martyrologies, commemorate him. The Carthusian Martyrology, in like manner, Molanus, Petrus Galesinus, Canisius, Felix, Hugh Menard, Arnold Wion, Ferrarius, Saussay, Dorgain, assign his chief festival to this date. In Convaeus’ list of Irish Saints, St. Rudpertus is mentioned, as hereditary prince of the kingdom, first Bishop of Salzburg, and patron of Pannonia, Bavaria, and Norica, at the 27th of March. At this same date, he is set down by Dempster, who claims him as a Scottish saint. Bishop De Burgo prepared a Proper Office for him, and it has been compiled, from the Proper Offices, contained in the Breviaries of Salzburgh, of Vienna, of Herbipolis, and of Frisingen. This is not recited, however, in the Irish Church. Henry Fitzsimon’s Catalogue enters him as Rudbertus, Bishop, at the 27th of March, on the authority of Molanus, Wolfang and Lacius. The latter states, also, that he was a son to the King of Hibernia. In the anonymous list of Irish saints, his name also appears, at the same date, as Rudbertus. The countries he has served justly celebrate his memory, in their own Proper Offices. In Ireland, his Office is recited as a Double, but with the Common Lessons, on the 27th of March. His feast is set down for this day, likewise, in the work of Stephen White, and it occurs in the “Circle of the Seasons.”

      Great miracles were wrought, through his intercession, when he had been removed to life eternal. This great and holy man, as would appear from the earliest Bavarian records and traditions, was a native of Ireland, and therefore his Acts are very justly set down, in our collection. We should feel proud of the honour he conferred on our country, and grateful for the services he has rendered to the universal Church, in any alternative; for, he is regarded, as the Apostle of Bavaria, Austria, Pannonia, Styria and Norica. Into these pagan provinces, he brought the Gospel, and with it, the crowning work of Christian civilization.

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  • 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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