July 10 is the commemoration of the seventh-century Saint Etto (Hetto, Zé), whom tradition links to the great Irish missionary Saint Fursey. Etto laboured in Belgium, where sources name him as an Irishman and where his memory is still very much cherished. John Montague, in his book The Saints and Martyrs of Ireland, notes this interesting historical tidbit:

In 1920, Cardinal Mercier of Belgium sent a famous letter to the Irish Bishops at the time of the Irish Troubles, and named Etto as one of the Irish missionaries to whom Belgium was especially indebted.

Canon O’Hanlon brings us a full account below of Saint Etto’s life and labours, including a history of the translation of his relics. I was struck by the agricultural element of the saint’s cult in Belgium, in particular how his intercession was sought for farm animals, especially cattle. This brings to mind how people here related to Saint Brigid, who, like Etto is often portrayed with a cow.

ST. ETTO, HETTO, OR ETHON, BISHOP AND CONFESSOR.
[SEVENTH CENTURY.]

AFTER the Church of Christ had been founded, and when Christians were redeemed through his precious blood; then her illustrious children, whether as Martyrs, Apostles, Doctors, Virgins or Confessors, began to exhibit those virtues and labours, which served to extend her sway over the hearts of men. Several holy missionaries banded together for this purpose, and left the shores of Ireland for more distant countries. Among those was Etto, and he became a saint illustrious for his apostolic zeal and miracles. The particulars of his Acts are only to be gleaned from popular tradition, nor do we know that any very ancient written accounts regarding him are to be found. No doubt, there are several inaccuracies that have been incorporated with the more authentic accounts, yet even for those incorrect statements, reasons may be assigned, and allowances must be made.

A Life of this saint has come down to us, but it does not appear to be a very ancient one. The date of its composition is uncertain, and it is supposed to have been the composition of a monk at Liesse. It has a Prologue of the Author, and then follows a narrative of public events, connected with the period of Etto’s arrival on the Continent, as also the subsequent traditional accounts, regarding his mission and career. His offices and the Martyrologies hardly serve to throw any additional lights on his history. In French, this saint is called Zé; but, in the ancient Lives, his name is written Etto or Ethon. Sometimes, too, he is named Hetto. It was Colgan’s purpose to have published his biography, at the 10th of July. In the “Natales Sanctorum Belgii,” there are some notices of St. Etto, as also in Miraeus. The Bollandists have special accounts of this holy man. A commentary precedes his Acts. These follow, with the author’s prologue, in two chapters and seventeen paragraphs. His Acts have been published from a Manuscript, belonging to the Abbey of Marchiennes. This has been collated with two other Codices; one of these having been in the hands of D. Pruedhomme, a Canon of Cambrai, and another belonged to the collection at Alnensis. In the “Acta Sanctorum Belgii,” Etto is particularly commemorated. Some notices of him are to be met with, in the work of Bishop Challoner. The Petits Bollandistes also have an account of St. Etton or Zé, at this date. There is a notice of St. Etto, likewise, in Rev. S. Baring-Gould’s “Lives of the Saints.”

St. Etto was a native of Ireland; but, regarding his family descent, and earlier years, we have no account. He was probably born in the early part of the seventh century. There he was instructed in a knowledge of the Scriptures, and trained in the principles of virtue. This holy person is said to have been in Britain, to confer with many saints, that then flourished in these Islands; but, whether he joined St. Fursey there or in Ireland is not known. As we have already seen, in the Life of St. Fursey, that a certain Count named Madelgarius, surnamed Vincent, and who had gone to Ireland, waited upon that celebrated missionary in England, and succeeded in persuading him to visit Gaul, where he afterwards founded the monastery of Lagny. At this period, that country was just beginning to recover from the devastations of the Huns and Vandals, with other barbarous invaders. With his brothers Foillan and Ultan, as also with Mimbolus, Eloquius, Bertuin, Fredegandus, Adalgisus and Gobban, disciples of St. Fursey, Etto was one of those apostolic preachers, who, in the seventh century, went forth to spread the Gospel on the Continent. They are said to have accompanied Madelgarius and his wife St. Waldetrude, when these returned to France. The great desire of the holy missionaries was to visit Rome, in the first instance; most probably to receive the necessary jurisdiction and approval, for the tasks which they had proposed to accomplish. About the middle of the seventh century, they arrived in France, and Etto thence made a pilgrimage to Rome, but whether in company with St. Fursey or not seems to be uncertain. While he was visiting the tombs of the Apostles, it is said, that he received episcopal consecration. By Molanus, he is styled “Hiberniensis Episcopus.” Afterwards, he returned to France. With St. Fursey, it is stated, that Etto lived for a time at Lagny, and that he carried the word of God afterwards into the Low Countries. He passed into those parts with six other companions, and in the company of St. Waldetrude. Among the holy men, who went to preach in the Low Countries with St. Etto, or about the same time, was St. Bertuin, a Bishop. He built an oratory, at Maloigne, upon the Sambre. After his return from Rome, Etto chose for his abode a solitary place, near the little river Corbriol. Like many of the primitive saints, he had a Divine inspiration, that he was destined to evangelise the people, in that part of the diocese of Cambrai. St. Etto settled on a little stream at Thierache, near the town of Avesnes. There he cleared away the brambles, and built a cell for his occupation.

At first, he experienced some difficulties and opposition, owing to a man named Jovinus, who laid claim to the land, he being unwilling that a stranger should take possession of it. Jovinus railed at the holy man, nor would he enter upon any terms of compromise, until convinced by a miracle, that he should yield, and make an humble apology to Etto. There our saint erected a church, under the patronage of St. Peter, chief of the Apostles. He used to visit the Abbey of Hautmont, where under St. Ansbert, Madelgarius lived and there he met St. Amandus, St. Wasno, and St. Humbert. There, too, St. Ursmar and his assistant bishop Erminus met him; as also St. Wasnulph, St. Gissen, St. Aldegunde, and St. Gertrude. Besides these, St. Foillan and St. Ultan came to meet him from the monastery of Fosse, as likewise many other celebrated fathers of the Church, who were living in France during his time.

Throughout all that region, St. Etto zealously laboured to spread the Gospel seed. As a light placed on a pedestal cannot be hidden, so did theme of his virtues spread on all sides. To the place of his abode came numerous visitors, to ask his counsel in spiritual affairs, as also to obtain the succours of religion. But, Etto was exceedingly humble in his own estimation, nor could he bear that others should think highly concerning him. One of the miracles recorded of our saint is that one day, and while walking in a field, he saw a mute cow-herd sleeping. Touching him gently with a staff, the man arose, and immediately found the use of speech. Fiscau or Fescau, afterwards a priory, and depending on the Abbey of Liessy, near Avesnes, in Hainault, was the place noted in connexion with St. Etto’s demise. Here he lived for a considerable time, constantly engaged in prayer, and crucified to the world. Daily did he offer the Holy Victim in Sacrifice to the Lord. He became a father of the poor, a protector of the widow, an aid of the orphan, a consoler of those in sorrow and tribulation, a ransomer of captives, and an intercessor for all who were reduced in circumstances. Finding his last days on earth about to close, St. Etto called his disciples to him, and then gave them special instructions, to observe the precepts of charity and peace towards one another, as also to fulfil with great care the duties of a Christian and a religious life. Receiving from him an intimation, that he should soon leave this world, his monks were moved to tears, and they naturally gave way to sorrow. However, they felt consoled when Etto imparted a special blessing on them. For immediate preparation, to meet death, the holy man redoubled his prayers and vigils, fasting with still greater strictness and giving alms most bountifully. The night before his departure, Etto had a vision regarding the place of his sepulture; and, on waking, he desired one of his friends to meet another, who was then in an adjoining wood, preparing a coffin, although he knew not for whom it was destined. This coffin that man was engaged in bringing away on a cart, drawn by a bullock. The coffin was brought to Etto, who had desired to see it. Afterwards, he devoutly received the Body and Blood of our Lord in the Holy Sacrament. Then, in the presence of his disciples, who were standing round, his soul passed away to the company of the Holy Angels and Saints. He is said to have departed, in the sixty-fifth year of his age. His death has been assigned to about A.D. 670.

On the 10th of July, various ecclesiastical authors commemorate St. Etto. His feast has been noted, in the Belgian, Gallican and Benedictine Martyrologies. Thus, Saussay, Molanus, Miraeus, Ferrarius, Wion, Dorgan, Menard, Bucelin, Castellan,and Baldericus, have notices of him. In Convaeus’ list, at the same date, we find Etto set down, as “Epis. Fasciaci et Laetiarum patronus.” He is noticed, likewise, by Thomas Dempster. His festival was celebrated on this day, with a proper office, in the church of Buinvilliers. There is extant, likewise, an office with Eight Lessons, and these profess to give the Acts of St. Etto, but some of them are only foolish legends.

The forty-second Bishop of Cambrai, Nicholas, in 1162, issued a diploma, whereby certain possessions were confirmed to the abbacy of Leisse, with a provision for the maintenance of so many monks as might be required to serve the church of Dompierre, and a prohibition against removing the body of the saint from that place. Other donations to Dompierre are on record. The monastery of Fiscau, was in the village of Dompierre. There and in all the surrounding country, St. Etto’s name was held in very special reverence. However, the disturbances occasioned by the new Reformation caused his body to be removed to a place of greater security. His relics were translated to Mons, with those of other saints, during the wars about the middle of the sixteenth century. They were temporarily placed in a house of refuge, belonging to that Abbey. Afterwards, when order had been restored, St. Etto’s remains were removed to the Abbey of Liesse, or Liessies, a suitable receptacle having been prepared for their reception, while the coffin or shrine was newly decorated and restored, as time’s effacing traces had begun to show marks of fading and decay. Other smaller reliquaries of the saint were repaired at the same time. To this resting-place, St. Etto’s body was translated, by Louis de Blois, then its Abbot, and placed in the church of his monastery, on the 22nd day of June, A.D. 1559. This establishment was subsequently an abbey of Canons Regular. There the body was kept, with great veneration, and St. Etto’s feast has become a great solemnity, on the anniversary of his death, 10th of July. In like manner is he commemorated, in the priory of Fiscau. On that day, the people assembled in great numbers, and assisted at Mass, while a vast procession on foot and on horseback accompanied a shrine containing the relics of our saint. On that day, too, the people abstained from servile works, regarding it as a superior feast. The office of his Natalis was recited in the parish, and it was sung in the monastery of Leisse, during the entire octave. However, in the church of Dompierre, the body of St. Etto is now preserved, and there is a tomb on which he is figured with a mitre, a cross in his hand, and clothed in episcopal vestments. At some distance from the church, there is a fountain, which bears the name of St. Zé. In the parish of Dompierre, for many ages past, as also in that of Buinvilliers, diocese of Arras, a confraternity has been established in honour of St. Zé. The latter was ordered to be erected, by the bishop of Arras in a letter, written June 16th, 1630; but, its inauguration was deferred, owing to the fact of two churches being in the same town—the congregation of each contending for their respective church as being the parochial one. An arm-bone of St. Etto is preserved at Buinvilliers, near Arras. St. Etto is represented with oxen at his feet, as he is invoked by cow-herds and cattle-drivers. A copperplate engraving of this character has been inserted in his Acts, as furnished by the Bollandists.

Since the time St. Etto departed from this life to our Lord’s happy inheritance, in the seventh century, the people who lived after him had great faith in his intercession. Those who had been afflicted with various diseases were taught to believe, that through a devout invocation of his patronage, the Almighty would be pleased to remove their ailments and to prolong their lives. Even he was supposed to hear the prayers of country people, who intreated him to avert distempers from their cattle and other animals.

July 8 is the feast of Saint Killian, an Irish missionary saint who, along with his two companions the priest Colman and the deacon Totnan, met a martyr’s death in the area of Würzburg in the year 689. Two other accounts of Saint Killian are available at the blog. One by the Abbé McGeoghegan can be read here and another by two French writers here. The card on the right shows the philatelic commemoration of the 1300th anniversary of this event by the German and Irish postal authorities. The account below has been taken from a 19th-century translation of the work of Father Leonard Goffine (1648-1719), a German Norbertine who provided a commentary on liturgical texts for Sundays and feast days. A number of Irish saints made it into his work, including all three of our national patrons, so it is no surprise to see Saint Killian, one of the most important Irish saints who laboured in Germany, also receive an entry at his feast day. Father Goffine has drawn on the hagiographical accounts of the saint which include such stock figures as a pious nobleman and his evil wife, whose machinations bring about the death of our saint. Saint Killian does not meet his death unprepared for he is forewarned of the grisly event in a vision, the hagiographer then records with relish that the murderers swiftly came to a rather sticky end themselves:

INSTRUCTION ON THE FEAST OF ST. KILIAN, BISHOP AND MARTYR.

[July 8.]

ST. KILIAN was born in Ireland of noble parents, who according to the custom of that time had him educated at a monastery, where he was brought up in the fear of God, and his mind at the same time well cultivated in the sciences. He received the habit of the Benedictines, and was ordained priest. In his quiet cell he meditated often on the infinite love of the divine Redeemer who to save sinners became man and died on the cross for us, until the ardent desire was aroused in the saint to carry the message of salvation to those nations to whom Jesus and his love were entirely unknown, and to win their hearts for Christ. With this intention he left his native country, his parents and friends, about the year 685, and with eleven companions who shared his intentions, crossed the sea and safely landed in France, but not to stay there, for Kilian’s aim was Germany, where the most abominable idolatry still reigned. He reached the neighborhood of Würzburg, where he settled with the priest Colman and the deacon Totnan, and planted the cross on one of the neighboring hills which to this day is called the Mount of the Cross.

The old Franks were devoted to war and the chase, they lived in gloomy forests, dressed in the skin of animals,
supported themselves by plunder and the chase, and worshipped, under the name of Hulda, Diana, goddess of hunting; they offered their sacrifices, which were often human beings, to their idols under great oaks. The light of Christianity had, it is true, once penetrated to them from France, but it had been soon extinguished, and the dark night of paganism completely enveloped their beautiful country.

As soon as Kilian and his companions had learned the language of the country, made themselves acquainted with its customs, and had seen what a rich harvest could be reaped by preaching the gospel there, he went to Rome to Cono, who was Pope at that time, to obtain authority to preach the gospel. Cono received him with pleasure, granted his request, consecrated him bishop, and dismissed him with his blessing. In the inclement season of the winter of 687 the saint returned to Würzburg, and immediately commenced the holy work. He preached the word of the Lord to the ignorant with heavenly eloquence, and God blessed his zeal. A great number received baptism. Among these was the Duke of Franconia; named Theobald, who became converted
to Christ, and received in baptism the name Gozbert; his subjects followed his example, and in the places where sacrifices smoked on the altars of idols, Kilian had the joy of seeing the cross erected and the purest and holiest offering made to the true God.

But his joy was soon overshadowed. Duke Gozbert had married his sister-in-law, Geilana, and Kilian required the duke to separate, as the marriage was unlawful. The duke promised to comply, but his passionate, impious wife would not hear of a divorce, resolved on the death of the saint, and in the absence of the duke who was engaged in a war, hired two barbarians to murder Kilian and his companions. The night before his death, Kilian had a vision, by which he was made aware that his death was at hand. He called his companions, and said: “Let us prepare ourselves for the coming of the Lord, He is at the door.” Then they all three prayed and recommended their souls to the Lord, and behold, about midnight the assassins rushed into the saints dwelling. Kilian bravely met them, and with his companions fearlessly received the deathblow; this was in the year 689. To conceal the shameful deed, the bodies of the slain and their priestly garments and the sacred vessels were thrown into a pit; but the just God brought the whole to light. One of the murderers became insane, and ran through the streets of the city in a frenzy, crying out: “O Kilian, Kilian! how horribly thou dost persecute me. I see the sword red with thy blood, hanging over my head” and then, tearing his flesh with his teeth, he died a most agonizing death. The other murderer stabbed himself with his own sword. Geilana became a lunatic and came to a fearful end. The remains of the holy martyrs were found and brought by Bishop Burchard to the Cathedral of Würzburg.

The Introit of the Mass on his Feast reads:

The salvation of the just is from the Lord: and He is their protector in the time of trouble. (Fs. xxxvi.) Be not emulous of evil doers: nor envy them that work iniquity. Glory be to the Father &c.

PRAYER OF THE CHURCH. O God, who dost gladden us with the yearly solemnity of Thy holy martyrs Kilian, Colman, and Totnan, mercifully grant, that as we rejoice in their merits, we may be inflamed by their examples. Thro’. &c.

The Epistle is the same as on the Feast of St. Sebastian, and the Gospel as on the Feast of All Saints.