OMNIUM SANCTORUM HIBERNIAE

Tag: Irish saints in Europe

  • 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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  • Saint Brigid of Fiesole, August 20

    Following on from yesterday’s feast of Saint Solon, we can now examine another of the feasts noted by the Scottish hagiologist Thomas Dempster. In his Menologium Scotorum at August 20 he notes:

    In montibus Faesulanis Brigidae virginis, quae ad fratrem suum Archidiaconum S. Andream e Scotia venit, & magna Christianae vitae continentia hic obiit.

    As I explained yesterday when dealing with another of Dempster’s calendar entries, the Irish were rather upset by this Scottish writer’s tendency to ignore the historical reality that in the early medieval period the Latin term Scotia was applied to Ireland and he claimed Irish saints and religious foundations on the continent for his own country. The virgin Brigid who came from Scotia with her brother the Archdeacon Andrew and was commemorated in the mountains of Fiesole on this day was an Irishwoman. I have been interested for some time now in the story of this Saint Brigid and her brother the Archdeacon Andrew who had come to Italy with fellow-Irishman Donatus, later appointed Bishop of Fiesole. As the story has come down to us, Andrew and his sister had been very close and she was heartbroken when he left Ireland to accompany Donatus on pilgrimage. Years later, as Andrew lay dying he wished for nothing more than to see his beloved sister again and she was miraculously transported from her home in Ireland to be with him. I have reproduced Margaret Stokes’ lovely version of the story here. After her brother’s death Brigid stayed on in the locality of Fiesole and lived the hermit life within a cave in the mountains.  It is a very beautiful and touching story, but I have always wondered if this Italian Brigid was not a separate individual living in the 9th century, as the hagiography portrays, but rather a manifestation of the cult of Saint Brigid of Kildare as brought to Italy and enthusiastically promoted by Bishop Donatus? One clue might be that although Dempster has recorded August 20 as the feastday of the Italian Brigid, he also records that she is commemorated on February 1, the feastday of the patroness of Ireland. Although Canon O’Hanlon seems content to accept that there were two separate Saints Brigid, he nevertheless finds their sharing of the same feastday a coincidence too far. The Italian writer on the Irish saints in Italy, Fra Anselmo Tommasini, puts forward some other reasons why he believes Brigid of Italy is really just the cultus of Brigid of Kildare and so I will return to this subject in a future post. For now, I will bring Canon O’Hanlon’s account of this feastday from the August volume of the Lives of the Irish Saints:

    Reputed Feast of St. Brigid, at Fesula, Italy.
    [Ninth Century.]

    The present St. Brigid is to be distinguished from the holy Patroness of Ireland, so named, and from another St. Brigid, venerated at the 14th of March. In Dempster’s “Menologium Scotorum,” at the 20th of August, there is a feast set down for St. Brigid, a noble Scottish virgin, who came to her brother St. Andrew, an Archdeacon, in a miraculous manner. He lived in the mountains at Fesula in Italy, with St. Donatus. We have already treated about the holy virgin St. Brigid, who lived in a hermitage near the source of the little river Sieci, where during her old age, she sought in a thick forest, among the higher Apennines, a place where she might lead a solitary life. There she desired to live, in penitence and prayer. She found a cave, at a lonely place called Opacum, near Lobaco, high among the mountains. There she passed a term of years, and died, during the latter half of the ninth century. The inhabitants of that country, venerating her as a saint, buried her remains, and built a church in her name, on the site of her hermitage. This was called S. Brigida. Her Natalis was celebrated there in after years with great solemnity. The Pieve or parochial district of Lobaco owns two filial parishes, St. Brigid at Lobaco, and St. Minatus at Pagnoli. Again, there is an ancient Church of San Martino, of Tours, beneath the shelter of the walls of Castel Lobaco; and here, also, the memory of our Irish St. Brigid was held in especial reverence. In his “Historia Ecclesiastica Gentis Scotorum,” Dempster asserts, that her festival was observed on the 1st of February, that she was renowned for sanctity in 802, that she was miraculously brought to Italy, that her writings have perished, and that he is unable to find when she died. It seems very probable, however, that our Irish St. Brigid’s festival abroad may have been confounded with that of the great St. Brigid, Patroness of Ireland; otherwise it is difficult to conceive how such a coincidence could have occurred, as to cause both their feasts to fall on the same day.

    Content Copyright © Omnium Sanctorum Hiberniae 2012-2015. All rights reserved.

  • Saint Iero of Egmond, August 17

    On 17 August we remember a ninth-century holy man who met a martyr’s death at the hands of the Northmen, Saint Iero. Canon O’Hanlon has a very full account of the saint, dealing with his life, his death and the subsequent translation of his relics. The manner of the discovery, where the saint appears to a pious layman and instructs him where to find his remains, is a commonplace of medieval hagiography. I do find myself questioning though the Irish credentials of this saint, as it seems that for continental religious houses there was a certain cachet to having an Irish founding saint. As I have pointed out many times before the term ‘Scot’ was applied to the Irish in the early middle ages and it was a cause of some annoyance when these ‘Scottish’ saints were later claimed by the country we now call Scotland. In this case Saint Iero was also claimed for England and I wonder if perhaps he might have been one of the many Saxon saints who were prepared for their missionary endeavours in the Germanic lands at Irish monasteries like Rathmelsigi? Canon O’Hanlon, however, is quite happy to give Saint Iero a place in Volume VIII of his Lives of the Irish Saints and is able to source accounts for our saint that would otherwise have been difficult to access:

    ST. IERO OR HIERO, PRIEST AND MARTYR AT EGMOND, HOLLAND.
    NINTH CENTURY.

    The public veneration given to St. Iero, Jero, or Hieron, Priest and Martyr, in Holland, is of very ancient date, and he is to be found recorded in Martyrologies and Calendars, as also in various Manuscripts of remote writing, as in some belonging to Harlaem, to Utrecht, and to other places. An ancient Manuscript Breviary, the Florarium Sanctorum, and the additions to Usuard, have notices of him. St. Iero, like many other holy men, resolved on leaving his native country to gain souls to Christ. He was also ready to lay down his own life, in the effort to spread the Gospel among the Gentiles.

    From the more ancient memoirs of this holy martyr the mediaeval and more recent notices have been drawn. In the “Natales Sanctorum Belgii,” St. Ieron is mentioned, at the 17th of August, in two paragraphs. This account Molanus has taken, from a Manuscript belonging to Egmond. Likewise, Sueder, Bishop of Utrecht, mentions this holy martyr, with great commendation, and in a decree, dated November 15th, 1429. In the “Historia Martyrum Batavicorum,” appended to Peter van Opmeer’s celebrated work, “Opus chronographicum Orbis Universi, a Mundi Exordio usque ad Annum MDCXI., we find published, Vita S. Jeronis, and rendered in heroic Latin verse. This latter was composed, by William Hermann Goudan Erasmus. The fullest mediaeval account of St. Iero—but probably not the most reliable —is that given by John Gerbrand,who was prior of the Carmelite Convent, at Leyden, in 1495. And this was first published, in his ” Chronicon Belgicum.” Molanus has treated about St. Ieron or Hieron, at the 17th of August. Likewise, in “Batavia Sacra,” there is a brief account relating to the Life and Passion of this holy Martyr, as also to those circumstances connected with the discovery and preservation of his relics. The Bollandists have inserted his Acts, at this date. These, given in two chapters, have been taken from John of Leyden’s Belgic Chronicle, and they are preceded by an introductory commentary. Dean Cressy has an account of St. Ieron, whom he calls an English Priest. The Right Rev. Dr. Challenor has a record of this saint, both in the “Britannia Sancta,” and in the “Memorial of British Piety.” In the latter work, St. Jeron is called a native of Great Britain. The Petits Bollandistes notice also the feast of St. Jeron (Hiero), at this date.

    From the ancient Manuscript History, found at Egmond, it would seem, that this priest was a Scotus or an Irishman by birth and that he was of noble parentage. He is related, likewise, to have been an only son of his father and mother; but, resolving to avoid the snares and illusions of this world, he joined a society of religious, and zealously endeavoured to emulate the virtues of his brethren. This happened, as we are informed, while he was very young; but, when he advanced in years, he also grew in wisdom and in sanctity. Having a vocation for the ecclesiastical state, he went through the various preparatory grades of orders. In due course, he was ordained a priest. He commenced a missionary career as a preacher in Holland, and this took place towards the middle of the ninth century.

    When his mission opened, pagan rites and the worship of idols prevailed in those northern parts of Europe. Gradually, he won over converts to the true Faith, and then very sedulously he began to ground them in those principles which should guide their future course of life. He converted many souls from darkness and error, especially in Frisia. Notwithstanding the known ferocity of the people living in that region, he gained upon their affections, and rendered many of them most acceptable to God. After some time spent on these labours, St. Iero seems to have settled in a place named Noortwyck—at present the village of Noordwyk-Binnen in the province of South Holland—about six miles N.N.W. from Leyden. The place in which he lived lay on the shores of the North Sea. However, a storm of invasion was about to burst forth, and a host of Scandinavian plunderers descended on the shores of Holland, about the year 856, when many men and women were killed, while others were taken as captives. The invaders subjected the whole country to robbery and spoliation. Especially were the Christians objects of aversion to them.

    While Iero laboured on that mission, these Danish and Northmen ravages served to interrupt the good he had accomplished. Moreover, he was speedily apprehended, and brought for trial before the Danish leader. Rejoicing that he was deemed worthy to suffer for the sake of Christ, Iero prayed while he was being conducted to the tribunal for examination: “O Lord, lead me in thy justice because of my enemies; conduct my ways in thy sight.” It would seem, that many in the crowd who followed him cried out: “Remove this man from life, nor suffer him longer to continue the enemy of our gods.” Others demanded, that he should endure the most exquisite tortures, so that the people of Holland, who loved him, might be deterred by the example made from following him as their Christian leader.

    After many persecutions visited upon him by the barbarians, St. Iero was at last thrust into a dark prison. There he remained until the day following, when he was brought to trial. The pagans had resolved on urging him to renounce Christianity, and to embrace the worship of idols. However, he employed the sublime words of the Psalm: “Lord, I shall walk in the light of thy presence, and I shall rejoice in thy name all the day.” When brought before the Danish leader and his council, the former asked if the wounds he received on the day before had made any impression on him. Then the man of God cheerfully answered: “Not alone have they not filled me with sorrow, but they have strengthened my resolution, for it is written, according to the number of griefs in my heart, thy consolations have rejoiced my soul.” Next the President asked about his condition and his religion. St. Iero immediately answered: “Not alone am I of a respectable but of a distinguished family; I have worshipped Christ as the true God from my infancy, and never shall I bend the knee to false idols, because the Lord my God hath said in the Gospel,’Thou shalt adore the Lord thy God, and him only shalt thou serve.’” Then said the leader: “Hear me, and sacrifice to our gods, so that what remains of your life may be enjoyed to old age, and that you may possess our friendship.” Whereupon St. Ieron answered: “You counsel a foolish course, and make a doubtful promise, saying, leave God the Creator, unwillingly, and our sacred rites, which have lasted for ages, and sacrifice to demons, so that my life may last to old age; whereas, He is omniscient, and having established all things, He alone knows what is to happen.” Then returned the President: “I desire, that you explain to me, who that God is, whom you state to be alone worthy the praise of every creature.” Thus invited, the pious servant of God was enabled to make a full profession of his Faith in the following words: “It has been written, give not holy things to dogs, nor cast pearls before swine, and therefore, never from me shall you learn the truth with polluted ears. Yet, as some are standing around, and whom I know to be predestined for eternal life, for their sakes, shall I give a summary of my religion. We believe in the Father, from whom is all paternity named in Heaven and on earth, according to the Apostle; also, in His Son and in the Holy Ghost, regarding whom the Psalmist proclaims, in the word of the Lord, the Heavens are established, and through the breath of His Spirit exist all their powers. The indivisible Trinity of those divisible Persons, a Unity of substance, we venerate; while in this Trinity, none are foremost or last, none greater or lesser, but all three persons are coeternal and co-equal; so that all shall perish, who believe or adore any God, or place hope of salvation, save in this One and Triune God.” While these words of Faith were spoken, all the Christians present rejoiced: in some their Faith was strengthened; from the minds of others, a love of their false deities was driven, while fear of suffering was removed from the spirits of many, who surrounded that tribunal. Nevertheless, the President unwilling to be convinced resolved not to hear any further arguments that reflected on his idolatry, or that might prevail over the reason of any who were present. He therefore ordered the saint to be handed over to the executioners, and to be tortured, before he should be put to death. When led to punishment, St. Iero is stated to have prayed: “Take not from my soul thy mercy, nor thy truth from much counsel. Wherefore, O Lord, I entreat thee, withdraw not thy bounties from me, but may thy mercy and thy truth always support me.” While reciting pious ejaculations of this sort, the holy martyr was subjected to the most extreme tortures. In fine, he was beheaded, having nobly professed his Faith, in the midst of all these sufferings.

    According to the general opinion, St. Iero obtained the crown of martyrdom, at Nordovyck, or Nordwis. The few Christians who were then spectators of that scene contrived to steal away the body of the holy man, and to bury it with all becoming respect in a newly made grave. He appears to have suffered martyrdom about the year 855, and we are informed, that the day was the 16th of the September Kalends —corresponding with this date for his festival…

    In the Martyrologies of Holland, Belgium and France, the feast of St. Jeron is this day commemorated. Likewise, in the Calendars of Galesinus, of Wion, of Bucelin, and in other Martyrologies, the feast of St. Iero or Hieron is set down, at the 17th of August. In Father Stephen White’s work, this saint is called Vero—probably through a misprint—and his martyrdom is assigned to this day. Convaeus registers at this date St. Ieron, an illustrious martyr, at Egmond, in Holland. In the anonymous Catalogue of national saints, published by O’Sullevan Beare, we find Hieron, at the 17th of August. In like manner, on the authority of Molanus and Floratius, Father Henry Fitzsimon enters Iheron, presbyter et martyr, at this same date. In his Menologium Scotorum, Thomas Dempster has classed this holy martyr, at the 17th of August, of course claiming him to be a Scotus belonging to Scotland…

    DISCOVERY OF HIS SACRED REMAINS—TRANSLATION OF HIS BODY TO EGMONT—DISCOVERY OF HIS HEAD AND ITS PRESERVATION

    After these events [i.e. Saint Iero’s martyrdom], one hundred years had elapsed, and the place of St. Iero’s burial appears to have been forgotten or neglected, when in the year 955, a pious and an humble layman, named Nothbod, who lived near the spot, had a vision one night, during which a venerable man of large stature, and having a beautiful countenance, appeared to that agriculturalist. This apparition so unusual filled him with fear and astonishment. Nevertheless, the figure spoke and said: “Fear not, nor be under any apprehension, dear brother, for the labour of thy hands hath sanctified thee, and the charities thou hast bestowed have cleared thy soul from the stains of sin, so that thou art worthy to behold the face of thy fellow-servants, now reigning with the Almighty, and to hold communion with them. Wherefore, it has been granted me, one of these servants, to appear in a vision to thee, through God’s grace; and, learn now, that thou art to raise my remains, so long neglected, and to manifest in a public manner my deserts in the kingdom of Heaven.” Fearing this apparition and these words might be designed to ensnare him through some illusion of Satan, Nothbod first armed himself with a sign of the cross. Then comforted with the sweet tone of speech heard, he enquired who the spirit was, and he received for answer: “O good man, I congratulate you on the faith you have in that sign of the holy cross, as a shield against every diabolic effort. Not as you think am I a phantasm, I was conceived like you in sin, but, I was born, so that I should suffer the tribulations of humanity, and now justified through the grace of God, I enjoy the happiness of eternal life.” He then related, how having loved and served God, he had been brought through the palm of martyrdom to the rewards of Heaven. He added moreover: “Now go to the village called Noortwyck, and there shall you find my tomb, composed of small stones, and formed in the barren sand. Bear my remains to the place called Egmond, which has been rescued from the foulness of idolatry, through the distinguished merits of St. Adalbert. Do not hesitate to deposit them, in the sanctuary of that place; for, He who enabled me to overcome earthly trials has also desired them to be preserved in such a tabernacle.”

    Having spoke these words, the apparition vanished. However, the pious countryman resolved to wait a further confirmation of this command, while he prayed to the Almighty most earnestly, with humility of spirit and contrition of heart, and with fasting, that the vision might be repeated a second and a third time. Again, St. Iero appeared, and Nothbod was warned, that he should not be so slow, in manifesting obedience to the will of God, and that he should not contemn the divine mandate, lest he might suffer punishment in the next life for such inexcusable neglect. Yet, was the admonition disregarded, until it happened, that thieves stole some horses from the pasture of a certain man while he was asleep. They were concealed in a recess the robbers had selected for that purpose. On missing those animals, the owner collected a band of friends and servants, to search for them. After great fatigue, towards the decline of day, that company reached a very intricate place, from which they saw no outlet, and they were wearied. There, the man told his friends to rest and to take some refreshment. Afterwards, they fell asleep. Meantime, St. Iero appeared to one of these men, who was just and holy, and he said: “Arise, and tell Nothbod, that no longer must he delay to fulfil the divine commands; for, in the eastern part of the plain, and to the right hand of it, from the place where he sleeps this night, he shall find my tomb. And, as unbelievers demand a sign, when morning dawns, go to the adjoining wood, where without doubt you shall find the horses that have been lost.” On awaking, this man told his companions to arise, as the Almighty had even deigned to discover that place, where the horses should be found.

    Having entered the wood a little distance from the highway, the horses were met with, and tied to stakes, as they had been left by the robbers. This fulfillment of the prediction caused the man to relate all he had learned in the vision to Nothbod, and those directions he had received. This was a source of great joy to Nothbod, because additional evidence had been procured, to corroborate what had been already manifested to him. When the others had left for home, both of these taking sacks with them began to dig in the spot shown to them. Soon they found a box, containing the precious remains of St. Iero, and to their great joy. At once, they conveyed a special message to St. Baldric the holy bishop of Utrecht, and to Theodric II., Count of Holland, that they should come to the spot, so soon as they possibly could, and that the relics might be brought to that destined place, where they were to be held in special veneration.

    The Count was a man distinguished for his religious life, as had been the saintly prelate, and both were greatly rejoiced to hear about the discovery of St. Iero’s relics; but, before proceeding further, a three days’ fast was directed for observance in the whole diocese. Then they approached the tomb, whence proceeded a fragrant odour, and they gave praise to the Almighty, for thus manifesting his power and goodness. The remains of St. Iero were then raised, and at first placed in fine linen, while hymns and canticles of praise were sung, as a procession formed along the road which led by the sea. Great crowds of men and women assembled, at a grove, which was called Rynmeer. Then, another great miracle was witnessed. A coffin was wanting to enclose the relics, and to their great amazement, one was seen floating on the sea-waves, and it was suddenly cast on shore.

    The body of this holy martyr was afterwards translated to Egmont, by Count Theodoric II., where in the Benedictine Abbey of St. Adalbert, it has been since preserved, with every mark of respect and religious veneration. There are three villages named Egmont, in the province of North Holland, and a few miles west of Alkmaer. That lying nearest to the sea is called Egmond-aan-Zee – further inland, and on the other side of a sand-hill ridge, is Egmond-opden-Hoef; and about one mile or more, south of it, stands Egmond-Binnen or Inner Egmont.

    The saint’s head had not been found, however, when the body had been taken from its tomb; but, many years afterwards, it pleased the Almighty to show his wonders to the people of Noortwyck, who resolved on building a church on that spot where St. Iero’s relics had so long lain. When the workmen opened a foundation for the altar, to their great joy they found the skull of the holy martyr. Then, without any human agency, the bells of the village church began to ring. The people were in admiration, and said that angels were causing this joyous chime. They gave praise to Almighty God for his bounties to them. Taking the venerable head, it was deposited with becoming honour and ceremony within the sanctuary. In times subsequent, innumerable bands of pilgrims flocked to St. Iero’s shrine, even from the most distant places, to pray and to ask many temporal and spiritual favours, through his intercession.

    Nor were miracles wanting to confirm the fame of his sanctity. On the 15th of November, 1429, to encourage devotion towards our saint, Bishop Sueder of Utrecht issued a Decree or Pastoral, in which it was announced, that the festival of St. Iero should be observed each year, with like solemnity as that of St. Laurence, the martyr, throughout his diocese. Moreover, he granted an Indulgence of Forty Days to all, who should visit the parochial church of Noirtich (Noordwyck), on his Feast-day, or on any other occasion of a procession in it, or for the celebration of Mass there in his honour, or who should contribute means or ornaments for the decent maintenance of the church.

    Throughout Holland, the festival and reverence for St. Iero have long been observed. Among the people, moreover, a belief grew up, that through his pious invocation objects lost were sure to be recovered. It seems to be in allusion to this belief, that St. Jeron has been represented in art, as a Priest, with hooded falcon on his hand and bearing a sword; also, in a Priest’s cassock over a suit of armour, and a falcon on his left hand, not hooded, his right hand holding up the cassock, so as to display the armour on his right leg; likewise, in a Priest’s cassock, with a falcon on his left hand. While the sword was emblematic of his martyrdom; the falcon—a bird said to have a peculiar instinct of searching for things buried—represents the other prevailing popular tradition.

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