OMNIUM SANCTORUM HIBERNIAE

Category: Irish saints in Europe

  • Saint Menou of Quimper-Corentin, July 12

    July 12 is the feast of Saint Menou, said to have been an Irishman. Modern scholarship is a great deal more sceptical of taking traditions of Irish origins for continental saints at face value. Gwenaël le Duc, for example, subjected the notion of Irish saints in Brittany to critical examination and concluded that so far from Brittany being ‘a favourite destination’ for Irish saints ‘most of the Irish saints who came to the Continent had little interest in Britanny.’ His paper ‘Irish Saints in Brittany: Myth or Reality?’ is well worth a read, details can be found here. Saint Menou is not one of the saints discussed specifically by le Duc and I was unable to access any further specialist opinion on the truth of his alleged Irish origins. For Canon O’Hanlon, the claim of Irish origin in a medieval Life of the saint is good enough for him. He brings us a full account of Saint Menou, drawn from the hagiographical sources, along with a charming sketch of Quimper-Corentin. I particularly enjoyed the account of Saint Menou’s pilgrimage to Rome where the Pope can’t wait to meet him and begs him to stay in the Eternal City! Canon O’Hanlon begins and ends with a pious homiletic on the subject of renouncing the world, something the Irish saints at home and abroad certainly did, although I would still like to see further supporting evidence for the claim that Saint Menou should be numbered among them:

     

    ST. MENULPHUS OR ST. MENOU, BISHOP OF QUIMPER-CORENTIN, FRANCE.

    [PROBABLY IN THE SEVENTH CENTURY.]

    WE often hear Christians say, they do not find the peace, and joy, and fruitfulness, and usefulness, they are led to expect from the promises of God conveyed in the Sacred Scriptures. If so, we may rest assured, the fault lies with themselves. It is only the true saint can fully comprehend, what the Almighty hath prepared for them that love him, and which eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive. The perfect detachment from created things is a sacrifice most pleasing and most perfect in the estimation of the Creator, and to it, the most faithful and favoured of his servants continually aspire.

    The Acts of this venerable man whose name has been Latinized Menulfus, or Menulphus—and by the French called Menou—were formerly preserved in Manuscript, at the church of St. Autrille-du-Chateau, near Bourges. Theywere first published by le Pere Labbe. The Breviary of the church at Bourges, printed A.D. 1512, has his office of three Lessons included. Likewise, his office has been printed, at Paris, in 1686. It is now celebrated under a simple rite. The Acts of St. Menou, who probably flourished in the seventh century, and who became bishop of Quimper, in Bretagne, have been published by Lobineau. They have been published, likewise, by the Bollandists, at the 12th of July. There is a previous commentary, by Father John Baptist Soller, S.J., the editor. Then follow the proper Acts. The “Petits Bollandistes” have an account of this saint, and also at the same date.

    It is agreed, by the various writers of his Acts, that Menou was a native of Ireland; but, regarding the particular place where he was born, or his parentage, we find no record. There, too, it seems his first years were spent; yet, for the sake of greater perfection, he was induced to leave his family and native country while still very young. At first, he went to Great Britain, and thence, he travelled to Armorica, until he came to Quimper, also known as Quimper-Corentin, the present capital of the Department of Finistere in France. It is situated on the declivity of a hill, at the confluence of the Odet and Steir, about thirty-two miles south-east from Brest. At that time, this city formed part of the country, belonging to the Ossimiens. It is now divided into an old and a new town, but the houses are poorly built. It is surrounded with a wall, and guarded by towers. Its present cathedral is a fine structure of the fifteenth century, and it is situated near the port. The bishop of Quimper is now a suffragan to the Archbishop of Tours. According to the Acts of our saint, about the same period when he arrived in Little Britain, Dagobert, King of the Franks, reigned, and had established peace throughout his dominions, while many holy persons flourished in the world, beautiful as the vernal flowers. This statement, however, is not reconcilable with the respective dates assigned for St. Corentin’s epoch—supposed to have been the end of the fourth and the beginning of the fifth century—and for that of King Dagobert, who flourished in the seventh century. We must infer, that the Legend of St. Menulph’s Acts had been framed by some writer ignorant of chronology, and perhaps little careful to discriminate fictions from facts, in those accounts transmitted through popular traditions. At that period of St. Menulph’s arrival at Quimper, St. Corentin is said to have ruled over it as bishop.  It is possible, he had been the second bearing that name, but we cannot find any distinct traces of the latter in the history of Quimper-Corentin.

    That pious bishop of his acquaintance saw the youthful stranger, and asked about the country from which he came, as also the motives that induced him to travel. In the Breton language, Menou answered, that he was a native of Ireland, and that his sole desire was to serve God in the country to which he had come. The prelate found, that he had been well educated, and moved by his pious desire, the young man was admitted to the ranks of the clergy, and also ordained a priest. Having been invested with this sacred character, Menou was not alone satisfied with offering the Adorable Victim; but even,he became a living sacrifice to God, owing to his practice of corporal mortification. His great Faith and devotion rendered him an object of respect and affection among the people. Wherefore, when St. Corentin died, the united voices of the clergy and laity called St. Menou to succeed him. Notwithstanding the positive statement contained in the Legend of his Life, it is said, that the name of St. Menulfus or Menou is not to be found in the Lists of Bishops, belonging to Quimper-Corentin. The Bollandists do not deny, that our saint had been a bishop; but, whether he had been a regionary prelate, or had belonged to some See unknown, they think cannot be determined.

    Having now become a pastor of souls, the saint was careful, not alone to instruct his people diligently in the truths of salvation, and to distribute the sacred bread of God’s word, but likewise to edify them by his regular and exemplary life. His charity was occupied incessantly, in watching with solicitude over the spiritual concerns of his flock, and in healing the temporal ills to which they were subject. Hearing of his holiness and good works, a certain noble, that had been thrown into prison by the chief of that country, manifested a great desire to become converted through his preaching, and to receive his benediction. The zealous pastor, being informed regarding the the pious dispositions of the prisoner, sent his ring and a message, that he should not despair of God’s bounty, and that he should soon have reasons for thanksgiving because of His infinite mercies. The ring was received with great pleasure by the prisoner. Touching his chains with it, these broke asunder, in the presence of all the keepers, so that the noble was set at liberty. At once, he went to visit St. Menou. Prostrate at his feet, the liberated man showed his lively sense of gratitude. He received also the Christian instruction necessary for his reception of Baptism. Afterwards, full of joy, he returned to live among his own people.A vow had been made by St. Menou, to visit the tombs of the Apostles. With some of his priests in company, he accordingly parted for the city of Rome. When he had arrived there, the fame of his virtues could not long be concealed. A remarkable miracle was wrought by him, in favour of a paralytic, who asked an alms from him, and who in return received even a greater bounty, viz. : that of being healed from his infirmity. This was duly reported to the Pope, who much desired to see the saintly Prelate. The Sovereign Pontiff earnestly pressed our saint to remain longer in Rome. Nevertheless, the servant of God, having fully satisfied his devotion, resolved on returning to his own flock. Accompanied by his priests, St. Menou left Rome, and returned to France. He came to Mouilly, a small town in the Department of l’Allier, formerly known as that of Bourbonnais, and at present it is in the diocese of Moulins.

    When he arrived there, the holy man forewarned his disciples, that death was approaching, and he even announced to them the very day and hour. They were overwhelmed with sorrow, to hear this sad news. They assembled around their beloved pastor and master, praying him to become their intercessor in Heaven, as he had been their model and protector in that school of perfection where he had trained them while on earth. Their pious bishop then exhorted them to persevere in virtuous pursuits for the rest of their days. Then receiving the Holy Viaticum, and reclining as if he were about to pass  into a calm slumber, Menulph gave forth his last breath in prayer. Being  free from contagion of sin during his life, so he was exempt from painful  sufferings at the hour of death. In his old Acts, it is stated, that he departed this life, on the fourth day of the July Ides, corresponding with the 12th day of this month. His great humility urged him to select an almost unknown spot in the cemetery of St. Germain, and his wishes in the matter were faithfully regarded. The village of Maliacum, where he had been interred, has since been called from him St. Menouil, in Bourbonnais.

    A miracle wrought at his tomb caused a local magnate named Arcade to cause a church to be erected there, in honour of the holy bishop; while a nunnery of religious women was also established, in that place. The third Abbess, named Adalgise, caused St. Menou’s body to be raised from the earth in the ninth century. That religious house is now destroyed, but the saint’s relics are still preserved in the ancient church, which has since become parochial. Not only in the place, which now preserves his name, has the veneration of St. Menou been established, but throughout the whole diocese of Bourges. A reason assigned for his memory not being so well preserved in Bretagne is owing probably to the circumstance of his death occurring without that province. However, there are still places there, such as Pont-Menou, le Val-Meno, and Ker-Meno, evidently associated with his name. It is thought, likewise, that St. Nolf, the name of a parish in the diocese of Vannes, has reference to St. Menou, who is called Menulphus in Latin.

    The feast of this holy bishop is kept on the 12th of July, and on that day he is venerated in the ancient French Calendars. In the Additions to Usuard, Greven seems to have been the first to introduce the feast of St. Menulplus into his Martyrology, and from this entry, other calendarists who succeeded derive their data, such as Molanus, Canisius, Maurolycus, and Ferrarius. The latter adds, that in the lists of the Bishops of Bourges his name is not to be found, and most probably because St. Menulphus had been bishop in some other city. According to the Bollandists, Castellan had been the first to assign him a proper See, on the faith of a mere popular tradition.

    Assiduous at his work, and engaged in pious exercises, the present holy man was still able to disengage himself for the spiritual interests of others. He only found delight in doing the will of his Maker. The deeply religious and moral example of his life and actions in his intercourse with men had a potent influence over their souls, and when the shadows of death fell upon him, the labours he had so unostentatiously wrought at home and abroad were well rewarded by that Divine Master, for whose sake he had sacrificed earth and its pleasures to obtain the happiness of Heaven.

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  • Saint Gildard, August 24

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

    Reputed Feast of St. Geldarius, or Gildarius.

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

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  • Saint Gunifort of Pavia, August 22

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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