OMNIUM SANCTORUM HIBERNIAE

Category: Irish saints in Europe

  • 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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  • Saint Aldetrude of Malbod, February 25

    At February 25 Canon O’Hanlon brings an account of a Belgian abbess, Altedrude of Malbod, whom the seventeenth-century hagiologist, Father John Colgan, claimed was of Irish descent:

    St. Aldetrude, or Aldetrudis, Virgin and Abbess of Malbod, or Maubeuge, Belgium.

    This holy virgin is claimed as belonging to the Saints of Ireland, by Father John Colgan, who inserts her Acts at the 25th of February, because on the father’s side, her ancestral blood was Irish, even although she was born in Belgium, and lived there. The Bollandists, after a Scholiast introduction, produce a brief Latin Life of the saint, adding some few notes, by way of elucidation. These Acts are made up from a Manuscript Codex of St. Aldetrude’s Life, found in the Monastery of Rubra Vallis, near Bruxelles, and inserted in the first part of the Brabantine Hagiology; and again, from Lessons of the Breviary, for the collegiate church of Mons, founded by St. Waldetrude. The father of St. Aldetrude was Maelceadar or Maldegarius, also called Vincent, the latter name having been received on account of numerous victories he obtained, and for this reason, too, he was created Count of Hainault, in the Low Countries, by Dagobert, the renowned King of the Franks. This latter monarch to increase those honours gave his relative St. Waldetrude, or Waldetrudis, in marriage. Their alliance was the happy occasion, for giving at a future time four holy children to the Church, viz. : St. Landric, Bishop of Meaux; St. Dentelinus, Patron of Rosensis, in Cleves; St. Aldetrude and St. Madelberta.

    The sister of St. Waldetrude, called St. Aldegunde, had founded a religious establishment at Maubeuge, a town in French Flanders, and near the southern border line of Belgium. From her earliest infancy, St. Aldetrude, with her sister, St. Maldeberta, was distinguished for her pious dispositions; and both were placed under the charge of their holy aunt Aldegunde, to receive a secular and a religious training. The influence and precepts of this holy woman soon brought her nieces to despise the vanities of this world, and to resolve on dedicating their virgin souls to Christ. Our saint especially loved to hear the Gospel sentences, relating to the wise and foolish virgins, she engaged in fervent and constant prayer, in continual vigils, in abundant alms-givings. One interesting anecdote is related. Being resolved, that the wax used in the altar candles should not go to waste, Aldetrude gathered the scrapings, drippings, and fragments of tapers to put them again into the pot. When placed on the fire, however, and when the wax melted, it caught fire. Thinking there was danger from the blaze, and not wishing to lose the wax, Aldetrude boldly seized the pot, and lifted it in her hands from the fire, to the stone floor. Although some of the melted wax ran over her hands and arms, she miraculously escaped without any burn or hurt, as a consequence of this brave adventure. This gave great edification to all the servants of the convent, who were present.

    Several sisters in her nunnery had remarkable visions, confirming the sanctity of Aldetrude. One of these visions showed a star descending and ascending, as if inviting the nuns to the marriage feast of their heavenly bridegroom. When her holy aunt, Aldegunde, was summoned from earth to heaven, our saint was appointed to succeed her, in the administration of conventual affairs, at Maubeuge. Over this community she presided most religiously, for a term of twelve years. During this period, St. Aldetrude ruled her nuns with great care and charity. One of her spiritual daughters, when the offices for the day had ended, and when all had retired to rest, enjoyed a vision of the Apostle St. Peter and of St. Aldetrude. They seemed to stand, at the corner of the altar, and engaged in conversation. With a benignant smile, the Apostle was heard to exclaim: “Have courage, amiable virgin, for I shall have thee and thy servants under my constant guardianship, and I shall bring to naught the efforts of the old enemy.” Again looking, the nun saw a honey-comb on the lips of her Abbess, and a ladder was near, by which she endeavoured to ascend towards heaven. The relation of this vision gave great comfort to Aldetrude’s religious community.

    Another nun heard one Sunday night the sound. of men’s voices speaking to the Abbess, whose hand she held in the courtyard of the nunnery. Yet could she see no person. But venturing to ask her superioress, what she had learned, the latter said, “I heard them say : because thou art a queen, thou shalt be wedded to an eternal king.” Aldetrude then fell upon her knees, and in joy struck her breast devoutly, saying, “Lord, how can this be, since I am an unworthy sinner?” Another time, eagles were seen flying towards heaven and bearing thither, as it were, St. Aldetrude and her prayers. Yet, she had some doubts regarding their efficacy, and respecting her own merits ; but, she was re-assured in a nocturnal vision, when she saw a large and a bright crystal globe fly before her and towards the East. A few days, afterwards, a holy priest told her, that on the night of the Epiphany, he beheld a venerable long-haired man, coming as an Eastern King, with three wands, bearing flowers, in his hand. These he presented to Aldetrude, saying, “Thou shalt rule them with a wand, and they shall grow in her hand to the clouds.” The holy Abbess fell on her knees, and prayed with tears to God. Again, being in the open space, before the doors of her church, and alone, looking towards the south, she was dazzled with the most vivid flashes of lightning, while a tremendous roar of thunder was heard. This terrified her so much, that she cried out, “Lord Jesus, into thy hands, I commend my spirit.” Suddenly, our Lord Jesus Christ himself, in the shape of a most comely young man, passed by, and said, “Be not afraid, I will guard you.” This gave her great confidence and courage.

    One of St. Aldetrude’s religious sisters related to St. Dado or Audoen, the bishop, a full account regarding the Life of her Abbess, not doubting but they should have an account of it for Maubeuge Nunnery, as the Abbot Sobnias, or Sobinus, had written a Life of her aunt, St. Aldegunde, for the Monastery of Nivelles.

    St. Aldetrude departed to bliss, on the 25th of February; and, the year of her death is said to have been A.D. 676, although the Bollandists seem to think, that she survived St. Audeon. But this is by no means certain.

     

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