OMNIUM SANCTORUM HIBERNIAE

Category: Irish saints in Europe

  • 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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  • Saint Fingen of Metz, February 5

     

     

     

     

     

     

     

    Canon O’Hanlon has an account of a most interesting 10th-century saint who laboured in continental Europe, Fingen of Metz. He shares his February 5 feast day with an earlier saint, Fingin, son of Odhran, of whom nothing else seems to be known, but it appears to O’Hanlon that the existence of the earlier Fingin’s commemoration on this day was the reason why the 17th-century hagiologist, Colgan, assigned the 5th of February to his later namesake of Metz as well. Saint Fingen is commemorated in one of the Metz calendars at 5th October, which is most likely the true date of his natalis. At the end of the piece Canon O’Hanlon introduces yet another Finghin, this one an Abbot of Roscrea who reposed in 1005, and suggests that he may have been our saint of Metz but I am not convinced. Fingin of Metz had an illustrious career in Europe as a founder and reformer of monasteries, and seems to have enjoyed secular patronage at the highest levels. He has left an epistle to a nun, the Latin text of which has been published, but Orthodox readers will also be interested to read of the celebration of the Greek Liturgy in the 10th century by the Bishop of Toul in which Irishmen were also involved.

    St Finghin, Son of Odhran Feabhla, or, of Metz, in France.
    [Probably in the Tenth and Eleventh Centuries.]

    In distant countries, as well as at home, the names of many renowned Irishmen are honoured for their merit and virtue. Colgan has some notices of a holy man, called Fingen, inserted in his great work, at the 5th of February. A saint bearing this name, is mentioned, also, by our native compilers of martyrologies. He is entered, in the Martyrology of Tallagh, at the 5th of February, under the title of Febla, Fingin mic Odhrain. There must be some transposition of proper names, in this record; unless, indeed, an entry in a later Calendar be incorrect. Thus, we read, Finghin, son of Odhrán Feabhla, is set down in the Martyrology of Donegal, as having a festival on this day. The account given of St. Fingen is very imperfect, as we find it in Colgan’s work. The Bollandists have omitted this saint, placing him, however, among the Praetermissi et in alios dies relati, for the 5th of February.

    They observe, likewise, that Colgan had not a sufficient reason for giving him the title of beatus, since he had found him called only virtuosus. The chief cause, why Colgan placed his St. Fingen, at the 5th of February, was, for the reason, that the name of a Fingen, the Virtuous, son of Odran Fedhla, happens to occur at this day, in some Irish Calendars. The holy person, thus commemorated, in our fasti, was a very celebrated Irish abbot, who is said to have left Ireland, and to have gone to the kingdom of Lothaire. He is called Fingen, and he must have been born, sometime in the tenth century. It is said he succeeded St. Cadroe, as abbot of St. Felix, otherwise known as St. Clement, at Metz, in or about the year 976. Mabillon, who treats concerning him in his history, did not scruple to consider this Fingen as a great saint, and he often speaks of the abbot, at Metz, as a most religious man. Yet, this Fingen, in all probability, was different from the saint, who is recorded, at the present date, in our native Calendars.Nor did Colgan state, that they were the same, although both were, no doubt, Irishmen. At least, the Fingen, celebrated in connexion with Metz, is regarded as a Scottus, by race, and derived by birth from Hibernia. We are informed, there was a pretty full account of him, in an ancient Life of Thierri I., Bishop of Metz, which unfortunately has not been recovered, if the biography be extant. Besides other mistakes, concerning Fingen and his Irish monks, admitted by Fleury, he calls them Ecossois thus misleading his readers, as to their nationality.

    The old abbey of St. Symphorian had been rebuilt, by Adalbero II., Bishop of Metz, who had a great esteem for Fingen. Over it, this holy man was placed, in the year 991; and, with the assistance of the Empress Dowager Adelhaide, a protectress of Fingen, and of the Irish Benedictines, and grandmother to Otho III., as yet only king, Adalbero obtained from the sovereign a confirmation of the rights and possessions of this establishment. Conditions were imposed, that the Irishman Fingen, its first abbot, and his successors, should not have any other than Irish monks, so long as these could be found, but, in case they could not, the admittance of monks belonging to any other nation was allowed; and, that prayers should be constantly offered there for the king’s soul, for those of his parents, for the existing bishop and for his successors. This deed was signed by the king, at Frankfort, on the 25th of January, A.D. 992, in the ninth year of his reign, and in the 5th Indiction. There is a short epistle of Fingen, still extant, in the library of St. Remigius of Rheims, to Fastradis a nun, concerning a monk, named Guilier. This was found by Mabillon, who seems to have published the letter in its entirety. Fingen was sent to re-establish the monastery of St. Peter and St. Vitonus, now St. Vannes, at Verdun not long after he had been set over St. Symphorian.

    At Verdun, he fixed some Irish monks. Seven of these were there, under his direction, when the celebrated Richard, dean of the diocese of Rheims, and Frederic, who had been Count of Verdun, applied to him in 1001, for permission to become members of this house. It is stated, that they first went to consult St. Odilo, at Clugni, for direction, and he advised them to become monks under the holy Abbot Fingen. The anonymous author of a Life of Richard pretends, that on his and Frederic’s first going to Fingen’s monastery of St. Vannes, they did not find there a very regular observance of religious rule. However, this story, about the defect of regular observance, is rejected altogether by Mabillon, who shows, that Fingen was a very holy man, and that he could not be deficient in enforcing regularity, in the monastery over which he presided. It seems probable, Richard’s and Frederick’s reason for having consulted Odilo was, that on their first going to Verdun, they found another monastery there, lately founded by Bishop Wigfrid, which seemed to them more convenient, although the monastic observance was not as regular, as in Fingen’s, at St. Vannes. This latter was small and deficient in buildings. As they were persons of high rank in the world, Fingen at first was loth to receive them. He was afraid, that they could not put up with the poverty and strict discipline of the monastery. At length, however, he complied with their request.

    The saying of Fleury, that Odilon sent Richard and Frederick back to St. Vannes, under the persuasion, that they would reform the establishment, is quite a mistake; for, they could not be expected to do so, while they remained only simple monks. The Irish abbot instructed and trained his disciples so well, that they became two of the greatest and most useful men of their times. Richard especially was very much distinguished. St. Fingen, three years after he had received Richard, died in the year 1004, and was succeeded by his holy disciple.

    It is singular, that in the Irish annals, the death of a Finghin, or Finguine, called Abbot of Roscrea, is marked, at A.D. 1005. This date comes so near that of the death of our St. Fingen, that it might fairly be suspected they were one and the same person. The day of St. Fingen’s death was probably the 8th of October, at which he is praised in the Necrologium of St. Clement of Metz, as abbot, having been buried in its church. To finish this account of Irish ecclesiastics, who were distinguished in foreign countries, during the tenth century, which is supposed to have been a dark age, we shall add a curious circumstance related, regarding St. Gerard, Bishop of Toul. This prelate, in 986, gave a retreat, in his diocese, to several Greeks, who, mixed with Irishmen, performed the Church Service, in their own language. They all officiated, according to the Greek rite. Hence, we see, that the Irish ecclesiastics still continued to cultivate Greek literature, and, at a time, likewise, when learning had not been in the most flourishing state on the Continent.

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