OMNIUM SANCTORUM HIBERNIAE

Category: Irish saints in Europe

  • Saint Ailell (Helias) of Cologne, April 12

     

    April 12 sees the commemoration of an Irish abbot of Saint Martin’s Monastery in Cologne, Ailell, or Helias as he was also known. Our saint fell foul of the Bishop of Cologne, but being an Irish saint it didn’t do to cross him and His Grace did not live to carry out his threat to expel the Irish monks from their foundation. It seems that it was not a good idea to cross Abbot Helias over monastic discipline either, as one of the brethren found out. Abbot Helias is a fascinating man, one of many Irishmen who made a contribution to the Christian life of Continental Europe. Canon O’Hanlon’s account of him follows below, in the future I hope to reprint some papers dealing with the subject of Irish monastic foundations in Germany.

    ST. HELIAS, OR AILELL, OF MUCNAMH, AND ABBOT OVER ST. MARTINS MONASTERY, COLOGNE, GERMANY.

    [TENTH AND ELVENTH CENTURIES.]

    MANY, among our Irish Saints, seem to have heard a voice resounding in their ears, like that speaking to Abraham, “Go out of thine own country, and from thy Father’s house, into the land which I shall show thee.” Those holy men left their native land, not to acquire riches, but to follow Christ, and to bear his sweet yoke. Some Acts of St. Helias, or Ailill, seem to have been arranged by Colgan for publication, at the present date. The Bollandists insert some particulars, regarding Helias Scotus, at the 12th of April; and, he is distinguished, as having been a beatified and a chief servant of God. According to the Martyrology of Donegal, there was a festival held on this day, to commemorate Helias, or Ailell. It is probable, this holy man was born, in the latter part of the tenth century. According to Marianus, he was a Scot by descent, as also a prudent and religious man. He belonged to the family, or religious house of Mucnamh. This place is now known as Mucknoe, a parish in the barony of Cremorne, and county of Monaghan. The present holy man must have been very much distinguished, since he is called by the Four Masters, “head of the monks of the Gaeidhil;” and, it seems most likely, that his religious training was received in Ireland, where he dwelt for some time, before setting out for the Continent. His course was directed to Cologne, where a religious foundation, for men of the Irish or Scottish race, had been long established. It seems probable, that he lived under direction of the Scottish Abbot Kilian, who ruled the house of St. Martin there, from A.D. 986, to the day of his death, A.D. 1003. Helias left Ireland, to embrace a solitary life. He became Abbot over the Scots house, at Cologne, having succeeded Kilian, A.D. 1004, and he governed St. Martin’s Monastery, in that city, for twenty years. Some of his Scottish countrymen lived there, and in the monastery of St. Pantalion. The discipline he enforced was strict and rigorous; and, as we learn, some immortified inmates of the latter house contrived to prejudice the mind of Piligrinus, bishop of Cologne, against their Irish abbot and their fellow monks of Scottish birth. In the year 1027, it is stated, that the cause of religion was greatly promoted, by this holy man, according to Sigebert; but, it seems doubtful, that he survived to this latter year. He was regarded as a prudent and religious man. Marianus Scotus relates a prophetic declaration of this Helias, respecting the death of Piligrinus, bishop of Cologne, who had threatened him and the Scots under his rule, that if they did not remove from the monastery of St. Pantaleon, before he returned from a royal station, they should be expelled. They replied to his threat: “If Christ be for the strangers, Bishop Piligrinus himself should not return from that place alive to Cologne.” It so happened, that his death took place, on the 8th of the September Kalends, A.D. 1037, thus fulfilling the prophecy of Helias.

    We are told, that Ailill died, A.D. 1042; and, at the same year, on the second of the April Ides, corresponding with the 12th day of this month, the death of Helias Scotus is noted, by Marianus Scotus, according to the Bollandists. According to Thomas Dempster, he edited many tracts, but all perished, except a small one, intituled, “De Scotorum Peregrinorum Innocentia ad Imperatorem.” ..Among the illustrious men of the Benedictine Order, Helias is classed, by Trithemius who styles him a saint, and who states, that after death, his many-sided merits became recognised by indubitable evidence. His temper or habits of thought must have been moulded, in extreme views of duty; for, we are told, that a French monk, having written a beautiful Missal without his leave, in the monastery of St. Pantalion, Helias ordered it to be publicly burned, in presence of the monks, so that no other should transgress, in a like manner, without permission. His death may be assigned, to the year 1042, if we follow the computation of G. Waitz, and on the 3rd of the April Ides, as found in the Chronicle of Marianus Scottus. Dempster has an entry of Helias the Solitary, and Abbot of the Scots, as also Arnold Wion, at the 12th of April. He was succeeded by Maiobus Scottus, a chaste, patient and wise man, who ruled eighteen years. Besides the foregoing writers, Dorgan, Menard, Bucelin, and Ferrarius, in his General Catalogue of the Saints, have the same date for his feast. Both at home and abroad, its commemoration seems to have been observed.

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  • Saint Paternus of Paderborn, April 10

     

    April 10 is the commemoration of an eleventh-century hermit saint, Paternus of Paderborn. The story of this heroic holy man, who lost his life in a fire which he himself had foretold,  is bound up with that of the Irish chronicler hermit Marianus Scotus who visited the cell which the blessed Paternus had occupied and saw the famous relic of the sleeping mat which had miraculously survived the flames. In his account below Canon O’Hanlon is keen to claim Paternus as an Irishman, as was the 17th-century hagiologist, Father John Colgan, who records him as a Scot. In the early Middle Ages Ireland was known as Scotia and its natives described as Scotti in the writings of continental commentators. Later the term was applied exclusively to Scotland and much to the chagrin of the Irish the monasteries in Germany founded by Irishmen, the Schottenklöster, were appropriated by the Scots. In relating the story of Paternus, Canon O’Hanlon also depicts his death as a testimony to holy obedience, for having prophesied the fire, the prophet refuses to break his hermit’s rule and perishes:

    St. Paternus, Recluse and Martyr, at Paderborn, in Lower Saxony.           
    [Eleventh Century]

    In the remarkable self-imolation of this faithful servant of Christ, we must admire his observance of what he deemed to be a duty, and adore the inscrutable ways, whereby Divine Providence regulates the life of man. At the 10th of April, Colgan’s list discloses the present saint’s name.  It would seem, our national hagiologist had his Acts ready for publication, because being an Irish Scot, and celebrated by his countryman, the Blessed Marianus Scotus, the Chronographer, his glorious death caused him to be greatly reverenced in Germany. This St. Paternus is called a Scot,  and he is noticed in the Bollandists’ colIection, where the circumstances related of him are set forth, in seven paragraphs.  From all we may reasonably infer, this celebrated recluse was born in Ireland, and probably, about the commencement of the eleventh century. Whether he became a recluse in his own country, or not, is hardly known; however, he seems to have left it, for the Continent, in order to adopt a course of life, attended with perfect self-denial, and practices of the greatest austerity. He travelled to Paderborn, in Germany, where a bishopric had been established, by the Emperor Charlemagne, about the close of the eighth century while its cathedral was consecrated by Pope Leo III  in person, during the year 796. Here, too, Charlemagne and other Emperors sometimes resided, and held diets of the Empire. Its Bishop became suffragan to the Archbishop of Mentz, a sovereign of the country, and a Prince of the Empire, while he ruled with extensive privileges. The name of this city is said to have been derived, from pader, “a rivulet,” which rises just under the high altar of the cathedral, and from born, “a spring.” In the beginning of the eleventh century, walls were built about this city. At the time of our saint’s arrival, there were two distinct monasteries in it; one belonging to the bishop of the place, and, probably, it was occupied, by a community of Cathedral Canons, while the other was in possession of a congregation of monks, to which Paternus belonged.

    In this very solitary place of abode, the Blessed Paternus lived for many years, quite retired from any commerce with the world. A year before his death, in a spirit of prophecy, he foretold a great fire, which should consume the city, where he dwelt, because of the sins of its people. This occurred in the year 1058. In it, he also perished; for, with the spirit of a martyr, Paternus refused safety, by a strict observance of his rule of life. As a demonstration of his sanctity, the mat on which he slept escaped the flames; and, it was afterwards held in great veneration, by the citizens of Paderborn. After his death, his sepulchre was illustrated by miracles, as Marianus Scotus relates.  The latter pious Irishman had set out from Cologne, on Monday after the Octave of Easter, A.D. 1059, with a view of becoming an inclusus, at Fulda. He resolved to visit Paderborn, on the way;  and, he tells us, that then, in the very cell, where Blessed Patern lived, he prayed on that same mat, which had escaped the flames. By the constant tradition and piety of the people of Paderborn, St. Paternus had been regarded from times remote, as one of the tutelary patrons of their city.  His name is recorded, by many writers and calendarists; such as, by Trithemius, Wion, Dorgan, Menard, Bucelin, Ferarius, Wilson, Camerarius, Dempster, and Simon Martin. Yet, the knowledge of Patern’s place of sepulcher had passed away from the memory of the people, nor were his miracles distinctly remembered, in the latter times.  Citing Arnold Wion, Dempster notices the present saint, in his Calendar, at this date, and as belonging to Scotland. In terms of high commendation, St. Peter Damien, a contemporary, mentions this saint, in that apologetical Epistle he wrote, and (which referred to resigning the Episcopal office. His reflections are chiefly on the subject of Patern’s devotion to duty, and on his leaving to the disposition of Divine Providence his own life, while a great public calamity was impending.

    The result of his trust, as the holy Cardinal observes, should cause us to fear, rather than question, the judgments of God. While it can scarcely be doubtful, that a prophet, who had a knowledge of the approaching destruction of a burning city, should have no revelation regarding his own death; the human mind may well cease to wonder, at the depths and mystery of the Almighty’s terrible punishments inflicted on men, and in which so holy a servant paid the forfeit of his life, while so many were guilty of crimes, not expiated by a true change of heart.



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  • Saint Hymelin of Vissenaken, March 10

     

     

     

     

     

     

     

    On March 10 we commemorate an Irish saint who is patron of Vissenaken in Brabant and who flourished in the eighth or ninth century. Canon O’Hanlon takes up his story:

    Among the many holy Irishmen, who made their way to foreign countries in past ages, Hymelin or Himelinus was distinguished, and we have his Acts recorded, at the 10th of March, in Colgan. These are taken from an account of Father Heribert Rosweyde, and from a Life, founded on notices in the Martyrologies, and from popular traditions, by John Gillemann, and written about 1480. The Belgian writers, Jean Ver Meulen, or John Molanus, and Autbertus Miraeus, have recorded St. Himelin. The Bollandists have inserted his Acts, at the same date, as found in Gilleman’s work; Saussay, Willot, and Ferrarius, note him in their Calendars.

    It is related, that not only was Hymaelin a Scot, or an Irishman, but that he was also related to the celebrated St Rumold, the Apostle of Belgium. In like manner was he assimilated by virtues and merits. He appears to have been desirous of following Rumold, to the country of his adoption. Little regarding his early life is known. We are told, however, that he undertook a pilgrimage to Rome, to visit the shrines of the holy Apostles, Peter and Paul. He returned, afterwards, through the province of Brabant, at a time, too, when Pepin ruled over France. Being greatly fatigued and very thirsty, he stopped on the way near Vissenacken. Here he was seized with a violent fever. He sank exhausted on a bank, and he seemed pale and worn to extremity, when a girl passed by, while bearing water in a pitcher from a neighbouring fountain. This she brought as a household supply for her master, who is called Deculus, a Priest, and who was curate of that place. As a plague was then raging, she had received strict orders from her master, to let no person touch the pitcher, for he feared infection. Hymelin asked for a drink of the water, as she passed, but the girl refused to give it, excusing herself, owing to the strict orders she received. Again, the sick traveller languidly repeated his request, when the girl answered, “My friend, I cannot at all give you water from the pitcher, because of the injunction I received from my master ; yet, I beseech you to visit our house, and there you shall be refreshed, not only with drink, which you need sorely, but with abundance of food.” This invitation Hymelin refused, but he said confidentially to the woman, “Daughter, have trust, and give what I ask for; the Almighty shall be satisfied with your action.” She was moved to compassion, and he drank from the vessel. Then was the pilgrim able to continue his journey. The servant brought the water he had tasted to her master’s house. Some of it was presented, for his use ; but, on drinking, he found it had the taste of wine. Enquiring from the girl, she confessed what had occurred, and owned her disobedience to the curate’s orders. The priest was not displeased, however, but he instantly ran after the unknown holy pilgrim. The latter was overtaken, and conducted to the curate’s home, where he received a hospitable welcome and refreshment. Yet, Hymelin refused the luxury of a comfortable bed, or any other comforts; but, he expressed a wish, to lie down on some straw in a barn. There he rested for three days. His hour for departing this world had now come; and, requesting the favour from the curate’s hands, he received the last Sacraments of the Church. Lying all alone, his happy spirit passed away to the guardianship of his Creator. No sooner had he departed, than all the bells around began to toll of their own accord, and without a hand touching them. This was a subject of great astonishment for the people. The curate was the first to divine the cause, and he invited his parishioners to enter the barn, where Hymelin’s corpse lay. There they saw his face and body, surrounded with a radiant light. Deeming him to be a true saint, they began to consider where his remains should be deposited.

    Going into the village church, they found a tomb, corresponding with the size of the pilgrim’s body, and miraculously prepared for its reception. Citing the authority of John Molanus, we are told by Dempster, that neither by the Roman Pontiff, nor by the bishop of the place, had Himelin been enrolled among the saints ; and, yet, his miracles made him celebrated, and his dedicated temples were frequented, by the people. In Convaeus’ list of Irish Saints, for the 10th of March, he notices St. Himilius, a nobleman. The name is written Himelinus, in the anonymous list, at the same day. In Henry Fitzsimons’ list—apparently through mistake—and on the authority of Molanus, his feast is set down, at the 20th of March. The Manuscript Florarius, Canisius, and Molanus, in his edition of Usuard, have his feast, at the 10th. In Adam King’s Kalendar, at the same day in March, we have entered S. Hemelin, confess, scotisma vnder king dungallus. In like manner, Dempster’s and Camerarius record Himelin, he having been revered as Confessor, in Vissenaken. Thither were the sacred remains brought and honourably interred, in a crypt, under the campanile. In after time, several miracles were wrought, through the merits of Hymelin, who is regarded as the patron saint of Vissenaeken. On the 10th of March—probably the date for his death—a great concourse of the parishioners and of pilgrims is annually attracted to his tomb. On the altar his image was visible.

     

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