OMNIUM SANCTORUM HIBERNIAE

Tag: Irish saints in Europe

  • Irish Monasteries in Germany: Cologne

    As July 18 is the feast of the Irish Abbot, Minnborinus of Cologne, below is a paper by Father J.F. Hogan on the Irish monastery in that city, published at the end of the 19th century. Father Hogan produced a series of such papers and was something of a pioneer in the research of these foundations. It is interesting to note that devotion to Saint Brigid of Kildare was introduced to the city by these monks and that their monastery was dedicated to Saint Martin of Tours, a saint much-beloved in Ireland.

    IRISH MONASTERIES IN GERMANY

    COLOGNE

    COLOGNE was nothing more than a small collection of huts and sheds when Germanicus pitched his tent on the site which the city now occupies in the early years of the Christian era. It was there that his daughter, Agrippina, was born, amidst the noise of arms and the chatter of legions. This princess, who afterwards became so famous and so unfortunate as the mother of Nero, took a life-long interest in the place of her birth. She sent a colony of Roman nobles to found a settlement there; and the place was called Colonia Agrippina, to commemorate the circumstances of its foundation. Only the noblest patricians were allowed to take part in the enterprise; and to this fact the hereditary pride of the modern magnats of Cologne is duly traced. Those noble Romans undoubtedly marked with the impress of their genius and their taste the institutions and the buildings of their city. Colonia soon became the stronghold of the empire in the North of Europe. She was to the barbarians of Germany and Gaul the image and the eye of the mother city. The patricians of Rome and princes of the empire came in crowds to visit the new capital, to enjoy its baths, its palaces, its theatres, and its brilliant society. Vitellius was there when he was called to the throne, and Trajan assumed the royal purple within its walls.

    Soon, however, on the break up of the mighty power which had ruled the world for close on a thousand years, a new order succeeded to the old. In Germany, as elsewhere, the change was preceded, accompanied, and followed by revolts, conspiracies, and foul deeds of every kind. When Clovis was crowned at Cologne, in 508, as King of the Franks of Austrasia, turmoil and confusion seemed to reign supreme. Nor did Clovis succeed in suppressing the outbursts of vice and crime that surrounded him on all sides. For upwards of a hundred years the superstitions of paganism, which had taken so strong a hold of the Teutonic nature, dominated the native tribes, and drove them to the most monstrous excesses of barbarism and cruelty. It was only towards the end of the seventh century that Christianity began to take root and flourish at Cologne.

    No doubt Christian blood had been shed in the city as early as the end of the third century, when the martyrs of the Theban legion were, according to tradition, massacred there. It was there, too, that St. Ursula and her companions gained their crown of martyrdom, in the fifth century. No doubt the line of bishops of Cologne extends back as far as St. Maternus, a converted soldier, who preached the Gospel to the Ubii about A.D. 350 ; but under him and several of his successors the great mass of the population clung on to paganism.

    No genuinely organized effort was made to introduce Christianity amongst them till the year 690, when the Irish monk, Tilmo, built a chapel in an Island on the Rhine, close by the city, and began to preach the good tidings of the Gospel to the pagans around him. St. Egbert of England had made some attempt to convert them on the occasion of his mission to the Frisians, but his efforts bore no fruit, and he was compelled to return to Hy. A similar fate was reserved for his countryman, Wigbert, who had spent several years in close retirement in Ireland in preparation for his mission. He too returned, disappointed and disheartened, to make up, by the austerities of his life and the examples of his virtues, for the failure of his missionary career. St. Egbert, however, urged others to attempt the task in which he confessed that he himself had failed ; and a full band of twelve monks, with Willibrord and Suidbert at their head, were directed towards the territory of the Frisians and of the pagan tribes that dwelt on their confines. Of these adventurous messengers, Tilmo, an Irishman, was one ; and in the division of territory mapped out to the labourers, Cologne and its people fell to his lot.

    That Tilmo was a native of Ireland seems quite certain. The constant tradition of Cologne is to that effect. The oldest chronicles of the monastery of St. Martin speak of him as a native of Scotia, and tell us that he was at first a soldier, then a monk, and finally a preacher of the Gospel on the banks of the Rhine. Almost all the missionaries of this region were educated either in Ireland or in Hy; but when they went abroad to preach the Gospel they usually marked the institutions which they founded with the seal of their nationality. Hence it was that the establishment of Tilmo soon attracted other Irishmen, who immediately grouped themselves around him, and took up the work which he had initiated.

    The following lines of an old poet simply hand down the tradition of centuries:

    Agrippae dulces salvete Napaeae,
    Dique Deaeque omnes quorum sub nomine terras
    Liquimus Hybernas, atque has intravimus oras;
    Has sedes servate Scotis, hie sistere terris,
    Exiliique vagos liceat finire labores.

    In the course of a few years Tilmo was joined by several other Irishmen, whose nationality is universally admitted,amongst them saints Wiro, Plechelmus and Otger. With their assistance a monastery, was established and dedicated to St. Martin of Tours, a saint whose renown was in all the churches in those days, and whose memory was specially venerated in Ireland as well as in France.

    The Irish monastery of St. Martin was, therefore, the first Christian establishment regularly founded in the city of Cologne. From this rich granary the seed of Christian faith was distributed and scattered broadcast over the land, taking such deep root that it lasts to-day, and flourishes in one of the fairest gardens of which the Church can boast.

    In the course of some years these Irish monks were joined by natives, and one of these, named Wicterp, made such progress under the Scoti, that he one day became Abbot of the monastery, and afterwards Bishop of Ratisbon. To this position his noble origin and powerful connection naturally helped him in a feudal age. The missionaries took advantage of his kinship with Plectrude, the wife of Pepin of Heristal, to secure the favour of princes and people. Wicterp was succeeded in turn as abbot by Alpho, Herbod, Aldegar, Patrick, Blasius, Heynian, Bartholf, Gottfried, Martin, Adolf, Benedict, Dithard, and Berthold. That some of these were native Teutons and some Scoti is quite certain. That some of these bear German names is no proof that they were not Irish, as many of the Irish missionaries modified their names to suit the tongue of the people to whom they ministered. Beatus, Virgilius, Fridolinus do not sound very Irish, yet all admit their nationality. German Protestant historians have no doubt about the Irish nationality of Clement the Heretic; yet Clement does not sound particularly Hibernian.

    During the eventful period that intervened between 690 and 975, in which the above-named abbots lived and ruled, their monastery passed through many vicissitudes. Twice it was levelled to the ground by merciless invaders first, by the Saxons, and then by the Normans. In the year 972, Bruno, Archbishop of Cologne, brought Berthold, one of the monks of Lorsch or Lauresham, to govern St. Martin’s. Gero, his successor, conferred many privileges on the monastery; but Warinus, whose curious history is one of the romances of the annals of Cologne, and who succeeded Gero, restored the monastery to Irish monks, and confided its government to the Irish abbot Mimborinus. Warinus also signalized his term of office by building, in the neighbourhood of the monastery, a chapel, in honour of St. Brigid of Kildare, which afterwards became, and long remained a parish church in the city of Cologne.

    On the death of Mimborinus, in 987, one of the monks, named Kilian, was appointed to succeed him. He is described as a very religious man; and, we are told, that the Archbishop, Evergerus, with the consent of the Emperor Otho III., presented to him, for the use of his monastery and pilgrim monks, several farms, with the fishing of the Rhine attached; three churches, several manses, vineyards, and exemption from some of the taxes in the city and in the empire. He also got charge of the monastery of St. Pantaleon, in the city, as well as of St. Martin’s. It is evident there must have been Irish monks in the former as well as in the latter of these monasteries.

    The most remarkable of the line of abbots of St. Martin’s was, however, Helias, whom the ancient annals of Cologne unanimously designate as St. Helias. He had come originally from the monastery of Monaghan in Ireland. He led a most austere life, Trithemius tells, and was on that account an object of hatred to wicked men, who feared his reproof. On the other hand, he was the bosom friend and counsellor of St. Heribert, Archbishop of Cologne, whose biographer, Landberth, tells us that when this illustrious prelate felt his end approach, he sent for his beloved Helias, who prepared him for death, and administered to him the Sacrament of Extreme Unction, and all the final consolations of the Church.

    On the death of Heribert, however, the new Archbishop, Pilgrinus, conceived an inveterate dislike for the Irish monks, and for Helias in particular, to such an extent, indeed, that he threatened to expel them from Cologne on his return from his pastoral visits through his diocese. He reckoned, however, without St. Helias, who prayed that if God was for the Irish monks Pilgrinus might never return to Cologne. Whether this be a legend or a fact, certain it is that Pilgrinus never did return. He died, as Marianus Scotus informs us, at the town of Neomagus, in 1035. Helias was honoured with the confidence of his successor, Herrmann, and ruled his two monasteries, St. Martin and St. Pantaleon’s, with the greatest success. He was remarkable, however, for uncommon strictness in the enforcement of discipline. A French monk of St. Pantaleon having written, without permission, a neat copy of the Missal for the use of the community, Helias burned it, lest others should presume to act without previous licence. He died in the odour of sanctity, and was buried in the chapel of St. Benedict, with the epitaph:

    Haec tumuli fossa conduntur Praesulis ossa
    Heliae miri mirificique viri.

    It is stated by many writers that Helias was a skilled musician, and that he was the first to bring the Roman chant to Cologne, Mabillon goes so far even as to suggest that he is the ‘Stranger and Pilgrim’ to whom Berno of Reichanau dedicated his work on The Laws of Symphony and Tone, a work well known in the history of music. If Cologne was thus indebted in the eleventh century for the Roman chant and for musical education to an Irishman from Monaghan, who had studied in Rome, it must be admitted that she is now paying back the debt, with interest, to Ireland, after a lapse of over eight hundred years.

    The learned historian of the diocese of Cologne, J. H. Kessel, published, in the year 1863, a most interesting volume containing all the ancient documents bearing on the history of St. Martin’s monastery. In the introduction to this work he bears eloquent testimony to the heroic labours of the Irish missionaries not only in Cologne, but all over Europe. He takes good care, in speaking of these Scottish monks, to make it clear that in ancient times ‘ Scotia ‘ was not the name of modern Scotland. Amongst the earliest apostles of Germany, he says, the Irish hold the first place. He gives a short account of the introduction of Christianity into Ireland, of its rapid conquest of the whole people, of its fruitful development, and of the great number of monastic schools that arose all over the country, and became what he truly calls the fountainheads of many streams that flowed over this favoured land, and fertilized the soil of regions which the vanity of superstition had hitherto rendered barren and worthless.

    Whilst this noble race of the ‘ Scoti ‘ [he continues] was enjoying the heavenly light of Gospel truth, and was bearing such fruits of virtue and good works as ever reward the labours of those who live according to its standard, Germany lay buried in the darkest and densest of superstitions. She had not even any hope of better fortune, either as to the preparation for a future life or the conception of any duty towards a Supreme Being. Nor can we be surprised at the fact, for traces of the superstition which we find to have existed at Cologne, in the sixth century, prove to us how crass and vile were the pagan ideas and customs that then existed in our city. To rescue the Germans from such darkness the Almighty seems to have chosen the ‘Scoti,’ who, yielding with joy to His divine will, proceeded to make new conquests for the kingdom of Christ. As Mabillon, in his Annals of the Benedictines, remarks, the Scoti conferred four benefits on the German people 1. The faith which gives salvation. 2. The erection of bishoprics. 3. The introduction of arts and letters. 4. The knowledge of agriculture. Those who wish to realize the full extent to which we are indebted to the Scoti for these blessings have only to read the work of the learned Spittler, which is worthy of the closest attention.

    These missionaries feared neither the dangers of sea nor of land. Armed with the cross alone they preached Christ crucified to kings and peoples. They gave their lives for the salvation of our forefathers who had not yet been born anew through the waters of Baptism. What bitter trials they sustained, what giant labours they performed, what adversaries they faced and obstacles they overcame, the learned Abbot Martinus Gerbert and Lumper, the historian, have fully told us, giving to each of these Scottish missionaries his share in the gifts of preaching or in the advancement of Christian virtue, of civilization, and of letters. It is, therefore, not wonderful that these Scots gained such authority, and won the favour of all good men to such an extent, that the vicissitudes of centuries could neither subvert nor undermine the veneration in which they were held. All this is mainly to be ascribed to the fact that they not only brought to the Germans the treasure of divine truth, but all the civilizing institutions of the Christian religion schools, hospitals, asylums, shelters for the poor, and all similar retreats. In the year 844, several of these institutions having been allowed to fall into decay, either by the negligence of the bishops or the vicissitudes of the times, a decree was passed, at the Council of Meaux, held in that year, ordering hospitals and such foundations to be restored, ‘ such as they had been instituted by the Scots of old.’ Every province of Germany proclaims this race as its benefactor. Austria celebrates St. Column, St. Virgilius, St. Modestus, and others. To whom but to the ancient Scots was due the famous ‘Schottenkloster ‘ of Vienna? Salsburg, Ratisbon , and all Bavaria honour St. Virgilius as their apostle. Similar honour is paid, in different regions, to SS. Alto, Marianus, and Macarius. To whom but to these same monks was due the famous monastery of St. James at Ratisbon? Burgundy, Alsace, Helvetia, Suevia, with one voice proclaim the glory of Columbanus, Gall, Fridolin, Arbogast, Florentius, Trudpert, who first preached the true religion amongst them. Who were the founders of the monasteries of St. Thomas at Strasburg, and of St. Nicholas at Memmingen, but these same Scots? Franconia and the Buchonian forest honour as their apostles St. Kilian and St. Pirmin. . . and those Scottish monasteries of St. Aegidius and St. James, which in olden times flourished at Nuremburg and at Würzburg, to whom are they to be ascribed but to the holy monks of ancient Scotia? The land between the Rhine and the Moselle rejoiced in the labours of Wendelin and Disibod. . . . The old and famous monastery of St. James, at Mayence, was founded, according to the best writers, by these same Scots. The Saxons and the tribes of Northern Germany are indebted to them to an extent which may be judged by the fact that the first ten bishops who occupied the see of Verden belonged to that race.

    The immediate successor of St. Helias, as abbot of St. Martin’s, was Mariolus or Molanus, who, according to Florence of Worcester, died in 1061. He is described by the poet -chronicler, Oliver Legipont, as –

    Vir niveo candore micans et Pallade clarus.

    Five other names complete the roll of Irish abbots of St. Martin’s they are: Felan, Wolfhard, Hezelin, Isaac, and Arnold. Of the last-named, who died in 1103, the chronicler tells us –

    Ultimus ille fuit praesul de gente Scotorum.

    This was the period of decay in Irish monastic life at home owing to the Danish wars and other domestic causes. The monasteries abroad shared in the downfall of the establishments that had given them birth, and soon fell into the hands of the stranger.

    The abbey of St. Martin, at Cologne, did not disappear, however, with its Irish monks. On the contrary, it continued to be one of the most important centres of civilization and learning in Germany. Nobles, and even princes became its mitred abbots. Many of its monks were heard in the halls of the University of Cologne by the side of Albertus Magnus, Thomas Aquinas, and Duns Scotus. Its library was frequented by scholars from all parts of Europe. But though it survived the storms of a thousand years, it succumbed to the French Revolution. By a decree of the 9th of June, 1802, it was declared national property. The goods of the monastery were seized, and the church was handed over to the pastor of St. Brigid’s, to serve henceforth as a parish church. On the 3rd of July, 1803, the last abbot of St. Martin’s celebrated his first Mass as parish priest of St. Martin’s. The church, however, still remains a splendid memorial of the old foundations of the ‘Scoti.’ Around it cling the most sacred traditions. To the modern people of Cologne it recalls the most cherished memories of the Christian faith.

    J. F. HOGAN.

    Irish Ecclesiastical Record, 4th series, Vol. 3 (1898), 526-535

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  • Saint Fredigand of Deuren, July 17

    Three days ago we commemorated the memory of a Belgian saint said to have been an Irishman, or at least to have spent time in this country, Saint Maelceadar (Vincent Maldegarius) of Hainault. It strikes me that he has much in common with the Belgian saint commemorated on July 17, Fredigand of Deuren. Both have poorly-substantiated claims of Irish origin and both are associated with the European mission of Saint Fursey and his companions, with Saint Fredigand being linked to Saint Foillan in particular. Once again Canon O’Hanlon has no problem with including this Belgian saint among those featured in Volume 7 of his Lives of the Irish Saints, although he does admit that the evidence is less than satisfactory:

    ST. FREDIGAND OR FRIDEGANDUS, ABBOT AT DEUREN, NEAR ANTWERP, BELGIUM.

    [ABOUT THE SEVENTH CENTURY.]

    AMONG the virtues of our primitive saints, their love for prayer was always very remarkable. Besides the morning and evening, they had other stated times, also, at which they assembled to pray. Many even rose in the night, to occupy themselves in this holy exercise. They were taught, moreover, to profit of the intervals from sleep, by reciting the Lord’s prayer, or some verses of the Psalms. Every morning, they repeated the Apostles’ Creed, which they were careful to use on all occasions of danger, as the symbol and shield, which so well guarded their faith. Thus were their minds constantly elevated towards God, and their affections centered in him.

    Like many accounts regarding the early saints, those relating to St. Fredegandus are unsatisfactory, for want of consistency and agreement on particulars related. He is said to have flourished in the eighth century although other inferences may be drawn from the Acts which remain. It may be necessary therefore to observe, that the array of testimony which follows, must serve to furnish the only statements that can be offered ; if these are not conclusive, we can only regret, none others exist or are accessible to us, in the endeavour to evolve the true facts of his history and period.

    On the 17th of July, according to Miraeus,  is commemorated in some parts of the Low Countries St. Fredegand. In the “Natales Sanctorum Belgii” by Molanus, we find St. Fredegand mentioned at the same date, with some biographical notices, drawn probably from traditions or written records. Colgan had prepared notices of St. Fredigand for the 17th day of July, but he did not live to publish them. At the 17th of July, the Bollandists have some notices regarding this pious missionary, and which serve to throw a coloured light on his period and career. Those memoranda are Acts by some anonymous writer, and an account of miracles, wrought through his intercession, also the work of some unknown compiler. There is a Previous Commentary prefixed to both by Father Guilielmus Cuper. There are intrinsic evidences to show, that the short Manuscript Life contained in the Register of the Cathedral at Antwerp cannot be regarded as a very ancient one ; neither is it historically reliable, since in the narrative we detect anachronisms of statement, that cannot readily be reconciled. There is an office of this saint celebrated in the church at Duerne, and in it under a Double Rite there are proper Lessons for the Second Nocturn, in which it is stated, that he came from Ireland into Gaul with other holy men, to preach the Gospel in the country about Antwerp. Notices of this saint are to be found in Bishop Challoner’s work, as also in that of Rev. Alban Butler, at the 17th of July. The latter, however, incorrectly calls him Turninus— taking the denomination of his place for the name of the saint.  In Les Petits Bollandistes, there are notices of this holy missionary, at the present date. So many uncertain accounts of him are given, however, that it is difficult to pronounce with any great degree of certainty on these varying statements.

    Although, by the anonymous author of his Acts, St. Fredegand—also called Frego and Fredegad—is said to have been born within the Liberties of Antwerp, and at a place called Turninum,  afterwards Turne or Deurne, on the banks of a river called Schinda, which flows into the Scheld yet, by other Belgian writers, this statement has been questioned. By the French he has been called Fregaud.

    This saint was an Irishman by birth, according to his ancient office recited at Deuren, as also in the opinion of Molanus,  Mirseus, and Malbranq. He appears to have embraced the monastic state of  life, and if it be true, that he was a native of Ireland, it seems most likely his profession was made in our country. According to all accounts, he was remarkable for his many virtues, even in early youth. He became a priest, when he had attained the requisite qualifications through age and study. He became a companion of St. Fursey, St. Foillan,  and St. Ultan, when they left Ireland, to spread the Faith in the north-western Continental countries.

    However, nothing definite seems to be known regarding this connexion. St. Fredegand is said to have been a companion of St. Foillan, where his mission in the Low Countries took place, and to have been like him an apostolical preacher. The district of Ryland appears to have been that selected by Fredegand for his special harvest of souls. According to the published Acts of our saint, the illustrious Willibrord  had there built a small monastery about the year 700, and into this Fredigand entered as a monk; while his piety and diligence, in this state, caused him to be elected as Abbot over the community. He laboured with unwearied zeal to bring the people to a perfect practice of Christian virtue. At this period, also, Pepin of Herstal had obtained great victories over the Frisons, and through the ministry of St. Willibrord, many of these were brought over to embrace the Catholic faith. One of his captains was named Gommar, and it is stated, that St. Fredegand had many conversations on religious matters with him, so that in fine he became a great saint. It is likewise related, that St. Rumold  was a companion and confidant of both. The country about Antwerp was the chief scene of St. Fredigand’s labours. It seems to have been assumed, that he belonged to the Benedictine Order; but this is more than doubtful, if he came in company with St. Fursey and other missionaries into France. The results of his preaching were very remarkable. Abundant fruits were gleaned, while personally he contended against the obstacles to sanctity, so that his eternal reward might be obtained. This holy man was greatly distinguished for his success in spreading the Gospel through those parts. St. Amand founded a monastery at Querquelodora at Duerne, and the Bollandists suppose, that St. Fredegand was set over it, but whether as Abbot, before Firminus or after his time, cannot well be determined. According to another account, in 726, a pious and wealthy man named Rohingus and his wife Bebelina bestowed the site on St. Willibrord, who there built a church in honour of the Apostles St. Peter and St. Paul. The monastery at Dome, near Antwerp, is thought by some to have been the foundation of St. Fredegand; and, there he is said to have become a monk, while other writers state, that he presided over it as the first Abbot. Before the Norman Invasion, Turninum was a fortified town, and it seems to have been approachable by ships. The site of this religious establishment was in a marshy place; yet vessels seem to have had access to it from the sea, before the present mounds or embankments had been erected on the Scheld. This place is said to have been more ancient than the stately city of Antwerp, which afterwards had been built near it, and where at present a truly magnificent Gothic cathedral, with a steeple 441 feet in height, dominates proudly over the streets and houses. The interior has five aisles, and the elevation of 360 feet presents a wonderfully fine perspective. Noble churches and religious institutes still manifest the permanent character of that impression made on a free people, yet preserving the traditions of their fathers in the Faith, and observing well the precepts learned from their first teachers.

    St. Fredigand died in the Netherlands, about the close of the seventh century, as has been generally believed. His relics formerly reposed in his monastery at Dorne, where they had been deposited. However, in the ninth century, the Normans made an irruption into this part of the country, and, in 836, they burned Turninum, and utterly destroyed that religious establishment. They also tore down the walls and towers of the city, killing numbers of the people, and bringing others away as slaves. Only a solitude remained. To guard the precious relics of our saint from sacrilege, in the time of the Norman devastations, they were translated to the collegiate church of St. Peter, at Monstier. This was built near the River Sambre, and it was situated about two leagues from Namur. Again, it has been stated, regarding the relics, that Adalard, superior of Sithieu, with Folquinus the Bishop, received St. Fredegand’s remains, about A.D. 845 or 846.  His relics were thus translated to the territory of Liege; but, after the Norman incursions, it may be inferred from accounts left us, that some relics of St. Fredigand still remained at Deurne, At Monstier, the chief remains were honourably enshrined in the monastery. St. Fredigand has been venerated as the special patron of Deurne. At St. Omer, in the diocese of Arras, St. Frdgaud, confessor—as he is so called in French—had special honours also paid to his memory.

    A long period had, elapsed, after the translation of St. Fredegand’s remains and the destruction of Deurne, until the reign of the Emperor Maximilian I., who reigned from 1493 until 1519. During that time, about the Festival of St. John the Baptist in summer, a great pestilence broke out at Deurne. The parish priest exhorted his people to have devotion towards their holy patron, and a new statue of St. Fredigand was ordered from a sculptor to be erected in their church. From the moment of its erection, the plague suddenly ceased. In gratitude for this favour, and mindful of their powerful intercessor before the throne of God, leave was obtained from the venerable bishop of Cambray, Jaques de Croy, to have a solemn annual procession with the Blessed Sacrament and the statue of St. Fredegand, on each recurring 1st of May. Soon the fame of miracles wrought through their patron’s intercession caused numbers of persons to visit St. Fredegand’s chapel, where they were cured of various diseases. In token of gratitude, white wands were left there, while different cases of curative miracles wrought were placed upon record, and these are apparently well authenticated.

    In the Martyrologies, the feast of St. Fredigandus is set down at the present date. In the Florarius Manuscript additions to Usuard, as also in Greven’s additions, and in those of Molanus, he is commemorated. By some he is said to have been of Argenton. He is noticed by Saussay, by Wion, by Menard, by Dorgan, by Bucelin, and by Ferrarius. In Father Henry Fitzsimon’s list, Fridegandus, Confessor, is mentioned for the 17th of July. The same name occurs, likewise, in the anonymous Calendar of Irish Saints, published by O’Sullevan Beare. The Office and Mass of St. Fredigand are to be found in Breviaries and Missals, belonging to the churches of Liege, Namur, and Duerne. By Molanus and Father Stephen White,  he is called a blessed preacher. In his Menologium Scoticum, Dempster has entered a feast for St. Fridigand, Confessor, at this date. In Butler’s Lives of the Saints and in the Circle of the Seasons at the 17th of July, we find recorded St. Turninus, but this is evidently a mistake for St. Fredigandus. In the church of the Blessed Virgin Mary at Antwerp, there was- formerly a chapel dedicated to him. The 4th of December, according to the Carthusian Martyrology, was the date for his feast.

    We have to admire in St. Fredigand the united characteristics of a holy monk and also of a zealous priest, whose thoughts and actions were ever engaged on the work God had destined him to fulfil. The duty of self-sanctification he achieved without self-esteem. He was also distinguished as an apostolic man, and a great preacher of God’s word. If some of this seed fall among the brambles and in the rocky places, a part is sure to find its roots in good soil, and to bring forth an abundant increase.

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  • Saint Maelceadar of Hainault, July 14

    July 14 is the feast of a Belgian saint for whom some of the sources claim an Irish origin – Vincent Maldegarius of Hainault.  Although the European careers of some Irish saints are very well-attested and beyond doubt, the same cannot be said for this saint and his family. Yet his name appears in a Gaelicized form as Maelceadar in the seventeenth-century Martyrology of Donegal, although the translator noted ‘This entry, within brackets, is in the more recent hand’. There is also a tradition that he was sent to Ireland on a mission for King Dagobert and that he returned to the continent in the company of some of those Irish saints whose European careers are not in doubt – Saint Fursey and his companions. It may be, therefore, that  even if Saint Maldegarius/Maelceadar is not of Irish birth, he might have spent time in this country. Certainly, Canon O’Hanlon has no reservations in including him (and his family) in his Lives of the Irish Saints and provides a full account of this holy man’s life, death and relics:

    ST. MAELCEADAR, THE VICTORIOUS, OR MALDEGARIUS, SURNAMED VINCENT, FIRST EARL OF THE HANNOINA, OR HAINAULT.

    [SEVENTH CENTURY.]

    REGARDING the early part of this holy man’s life, authors appear to have entertained different opinions ; and, as a consequence, his biography has been involved in great confusion and obscurity, notwithstanding the distinction he attained in later years. His origin and the place of his birth have likewise been contested. While some writers —and especially those of our country—place his birth in Ireland; others think he had been born in Aquitaine; while many—if not most—hold that his birth took place at Strepy-tes-Binche, in Hainaut. However this controversy may be decided,  all are agreed, that he spent some time in Ireland, with his virtuous wife Waltrude, and this gives him a claim under all circumstances, to be included among the holy persons connected with our Island.

    Colgan intended the publication of Maldegarius’ or Vincentius’ biography, at the 14th of July. When he had reached the Acts of Madelgarius, surnamed Vincent, our national hagiologist undertook the proof of his being descended from an Irish family. A Father Jean du Pont, Canon Regular, also prepared a biography, and Le Fort another in French. The chief authority we have for the Acts of this holy man, is an anonymous Life, supposed to have been written about the twelfth century and, no doubt, it abounds in many historic errors. The Bollandists have published his Acts, at the 14th of July, and these have been edited by Father John Baptist Soller. They are preceded by a commentary, in four sections, containing fifty paragraphs. The Acts proper are an ancient Life of our saint, by an anonymous writer, and contained in two different codices, which are collated one with the other. These Acts have a Preface of two paragraphs, while the Life itself is in four chapters, of twenty-nine paragraphs. An account of the more ancient miracles succeeds, as also of the more modern miracles. We find recorded, likewise, in the Fourth Volume of  Acta Sanctorum Belgii, the Acts of St. Vincentius, Confessor, alias Madelgarius. The Abbé Destombes has recorded this holy man in his work.  The Petits Bollandistes have a biography of the present distinguished saint, whom they call Mauger or Vincent, at the 14th of July. In Rev. S. Baring-Gould’s work, there are notices of this holy man, and at the same date.

    This distinguished saint has been called Maelceadar, Madelgarius, Mauger and Vincent; but, he is most generally known in hagiology by the latter name. According to one account, he was born in Ireland, and his original name was Maguir, Latinized into Madelgarius. His parents have been denominated Mauger, the father, and Onoguera, the mother. It is thought to be likely, he had been born in Hannonia, and sometime about the beginning of the seventh century. According to a calculation made, his birth might be assigned to A.D. 615; yet, it seems to us more probable, it was at an earlier period, to make it synchronize with the subsequent Acts of his life. From early youth, Madelgarius was brought up in a manner worthy his noble birth and Christian profession. He received an excellent education. But, his early dispositions towards piety and the fear of God were such as to give promise of a future holy life. He was attached to religious practices. His character was of a generous and candid nature, while his natural abilities were conspicuous. In the midst of society, he contrived to preserve great purity of morals. In military and state affairs, he became greatly celebrated. The Almighty had reserved for him, likewise, a true reward in the married state  for a holy woman, known as Waldetrude—sometimes called Waltrude, Valtrude or Vaudru—he had taken for his spouse. Her life had been spent in a state of perfect innocence, both before and after their marriage, which has been ascribed to in or about the year 635. In allusion to the marriage of Madelgarius with St. Waldetrude, the Bollandists promised to show, that such alliances were common enough between the French and Irish, in his time. The King of France, Dagobert,  who reigned about this period, conceived a great esteem and affection for Madelgarius, who often graced his court, with other very illustrious seigneurs. It would seem, that the king had some delicate and important relations with Ireland; and, in order to have this business properly discharged, he selected Vincent for a mission there, soon after his marriage with Waltrude. In ignorance of the facts of Irish history, some of the Continental writers have asserted, that King Dagobert sent Madelgarius to our Island, in order to chase the Vandals from it ; but, it may be observed, these hordes never invaded that country, nor are they once mentioned in connection with its general history. It has been incorrectly stated, that King Dagobert of France had appointed him, as governor over Ireland.

    But, no part of Ireland was perfectly subdued by that king, nor by any other foreigner, for any great length of time, prior to the Anglo-Norman Invasion. When Madelgarius returned from Ireland to France, he brought in his train a number of holy missionaries, who formed a galaxy of glory for the churches of France and of the Low Countries Among those most distinguished were Saints Fursy, Foillan,  Ultan, Eloquius, Adalgisus, and Etto. When St. Gislain  began to build his monastery at Celles, and to edify the whole of that country around by his virtues and pious labours, Madelgarius dwelt in Hannonia, with his holy wife Waltrade. Nothing more distinguished the noble count and his companion, than their charitable care of the poor and helpless. The sick and infirm they were accustomed to regard, as a charge left specially to their kind attentions. Besides furnishing the material necessaries for their living, they spoke words of consolation, likewise, urging their clientele to have confidence in the goodness of God, and to practise his commands, so that the vices, which are often connected with a life of poverty and temptation, might be removed from their souls. Being placed in a high station, and entrusted with public duties of a very important character, by his king; a ready and conscientious discharge of those duties, and fidelity to his prince, caused the people to revere their governor, and to be loyal subjects to their sovereign.

    He had children, by his wife Waldetrude. The oldest of these was Landric or Landry, and the youngest was named Dentelin. He had two daughters, Aldetrude  and Madelberte. The excellent example set by their parents, and the care taken of their instruction, caused them to be faithful imitators of their virtues. The pious inclinations of his eldest son Landry were soon manifested to the father, when he expressed a desire to become a priest.  Madelgarius had other objects in view, and had designed to chose for him a noble and pious wife, with whom he might live in a manner becoming his station, and thus work out his salvation in a married state. This intention he expressed to Landry, who declared he had no inclination for a worldly life. His father then took counsel with some pious and sage men, who advised him, not to persist in his purpose, but to yield compliance with the expressed wishes of his son. At that time, no doubt, this course was contrary to the policy and inclinations of the influential and powerful governor. His wife Waltrude had also a great desire to embrace the religious state would her husband only consent. Even many of the nobles in that country, and at that period, had given example of renouncing rank and wealth to serve God in monasteries. These circumstances weighed on the thoughts of her husband, whose mind had been deeply imbued with religious sentiment.

    Meantime, St. Ghislain had been engaged building his monastery, and it being now completed, he invited St. Aubert, his diocesan bishop, and St. Amand, to be present at its consecration. The Count Madelgarius could not be absent on an occasion of this kind, representing the triumph of Faith. Both the prelates named preached most touching and edifying discourses, during the order of that august ceremonial. As a result, the heart of that nobleman was effectively moved, to regard the paltry ambitions of this world as worthless, and fleeting like shadows; wherefore, his firm resolution was now taken, to withdraw from their attractions, and make a perfect sacrifice to the Almighty, whose servant alone he desired to become for the rest of his life.

    Soon afterwards, the Count visited St. Aubert of Cambrai. From him, Madelgarius received the religious habit. Then he commenced the erection of a monastery, at Hautmont, near Maubege, on the River Sambre. It has been stated, that about 642, A.D. the Almighty chose to send a vision, in which an angel appeared to him one night, and with a reed that heavenly messenger traced out the plan of a church to be built in honour of St. Peter, chief of the Apostles. This was to be erected at Hautmont. Thus was Vincent the more encouraged to proceed in his resolution. On going to the place designated, he found it covered with dew, white as the drifting snow, except in that particular spot, where the foundations were to be laid. When the monastery had been completed, a number of pious monks were drawn together to dwell in it, under the patronage of this powerful protector. There can hardly be a doubt, but that Madelgarius’ inclinations, directed by the inspirations of Divine grace, had been long maturing for his final resolution, to embrace a life of continence and to retire with them from the cares and distractions of this world. When the project was communicated to his wife, who also desired to spend the rest of her days in religion, they voluntarily separated about the year 653. At this time, King Dagobert was dead, and the state of France had been greatly disturbed by factions, during the troubled reigns of his posterity. The Count now sought for retirement, in that monastery he had founded. It has been said, that he received the name of Vincent, to signify the victory obtained over himself and the world. So elevated in rank was he, that all in Austrasia and throughout France admired his spirit of self-sacrifice, and that generosity of soul, which caused him to renounce all earthly dignities and advantages, for the sake of Christ. Soon, the monastery in which he dwelt became one of the most celebrated in that age and kingdom. Numbers of his friends, and several nobles, moved by his example, hastened to enrol themselves as members of that community, and hoping to spend the remainder of their days in pious seclusion. In fact, St. Vincent was already regarded as a master of the spiritual life, and as a centre to whom all might resort for counsel and comfort. Especially several holy and apostolic men were his frequent visitors. Among these were St. Ghislain—a special friend of Vincent—St. Wasnolfe or Wasnou, St. Etto, St. Humbert, St. Usmar, St. Amand, and St. Aubert. In his society, they loved to consult on the spiritual necessities of the people entrusted to their care, and to devise the best methods to effect their sanctification. There, also, they exchanged sentiments and opinions on those eternal truths, which are best studied in solitude and in quiet conference.

    Soon after his religious retirement, however, the fame and lovable character of the holy Abbot brought too many of his former friends and the nobles to disturb his peaceful retreat. This caused Vincent to resolve on seeking greater obscurity, and he now desired to found a monastery, in some more remote spot. The old forest of Soignies, not far from where the Senne takes its rise, seemed to him most suitable for his purpose. It was then a deserted spot, among the solitudes of Hainaut. There, he began the erection of another monastery, and soon was he in a position to assume its direction, under the same form of rule that had been established at Hautmont. This change of life took place, as is generally thought, about the year 670. Soon again, he had a crowd of postulants seeking admission to serve God under his direction. Their lives were spent in devout prayer and praise, in announcing the great maxims of the Gospel, in charitable acts towards the poor and afflicted; while a part of their time was devoted to reclaim an inhospitable soil, and to prosecute agricultural operations, which they effected with continuous industry and perseverance. This spectacle of charity, devotedness and labour made a great and lasting impression on the minds of those rude peasants, who lived in that region of country.

    While St. Vincent presided over his community, and directed the course of their lives, his humility was most remarkable, and his religious fervour was communicated by example to his monks. He taught them to repress every worldly desire, and to desire only the treasures which endure forever; he showed them how fleeting were the ambitions and pleasures of men, and what miseries awaited those, whose lives were not in accord with God’s commandments; he exhorted to preserve always the spirit of charity towards one another; while he often referred to the ascetic practices of the old monks, their holy conversation, and the regularity of their morals. These exhortations, coming as they did from one who had furnished so sublime an example in his own person, sunk deep into their souls, and they were received with the most profound respect. This once powerful Leude, formerly covered with temporal honours and dignities, while he had been the companion of kings, and the most admired of courtiers, now chose to live in a remote desert, among a rude people, covered with the coarsest habits, and having for nourishment only a morsel of bread, with water for his drink. Oftentimes, he slept on the bare ground, to accustom himself in the ways of penitence, practised by the ancient religious. Age now began to come upon him, and with it the usual infirmities of body. He was troubled with gout. Finding his end approaching, he desired his son Landry, then Bishop of Meaux, to visit him. The monks were assembled around his death-bed, when the holy Abbot Vincent said: “Dearly beloved son, the Divine bounty hath called you to direct the religious, and hath placed you at the head of a flock. Take on yourself this work confidently, and the Lord shall be with you. Govern with goodness of heart and wisdom, those whom God hath given you to rule, and thus you shall deserve to enjoy the glory of His presence, and to receive that magnificent reward He has ever destined for His true servants.” Whereupon, Landry promised his venerable father to fulfil those wishes, and to have a care over the communities of Hautmont and of Soignies. Then, his aged and holy parent felt, that his monks should be amply provided for after his departure. His thoughts were now wholly concentrated on the joys of Paradise, and the presence of his Creator, for whom he had lived and desired to die. The last breath of St. Vincent is said to have been drawn, in the arms of his devoted and holy son Landry, Bishop of Meaux. St. Vincent is thought to have departed this life, about the year 677.

    He is venerated, at the 14th of July, and this seems to have been the date for his death. The body of St. Vincent was interred in his monastery at Soignies, and around it in course of time grew the town of that name. The cures afterwards wrought through his intercession caused successive Bishops of Cambrai and others, to care for the respect due to his memory. His relics were translated on more than one occasion. Handsome shrines had been prepared for their reception by Marguerite, daughter to the Emperor Baudouin, and Countess of Hainaut, who designed to honour the relics of this saint. The different persons, composing the family of St. Vincent, are to be seen figured on his shrine. When the Normans invaded that part of the country, it was deemed necessary to remove the relics of St. Vincent, with other precious depositories, to the strong city of Metz. The Count of Hainaut, denominated Regnier au Long Col, had been vanquished by those hordes, at the battle of Walcheren. He wished to remove from them, on his own shoulders, the shrine of St. Vincent, which was most likely to be desecrated by those invaders. About the middle of the thirteenth century, Margaret, Countess of Hannonia, had a magnificent silver-gilt shrine prepared, and then in 1250, the sacred head was removed from the other remains of St. Vincent, and placed in it, by Peter, Bishop of Albano, Legate to Pope Innocent IV., other local bishops and clergy assisting. When the Black Pestilence  in 1349 produced frightful ravages, in that part of the country, an enormous concourse of the inhabitants of Mons and of Soignies, with those of the country around, went in solemn procession, carrying the shrines of St. Vincent and of his pious wife St. Vaudru. It has been stated, that a hundred thousand persons were joined in that ceremony. It pleased the Almighty, to regard and to spare his suppliant people; for soon afterwards, the plague entirely disappeared from that part of the country. Our saint has been venerated, as the special patron of Soignies and of Mons. His relics, in two beautiful mediaeval shrines of rare execution, are still preserved in the monastery at Soignies ; while these are not only described, but illustrated, in separate copperplate engravings in the work of the Bollandists. In one of these, presented by Margaret, Countess of Hannonia, and daughter to the Emperor Baldwin, the head of St. Vincent is kept. The larger Lipsanotheca contains the body, and it is of that size and weight, that eight strong men scarcely can raise it.

    In the best known copies of the Martyrologies of Ado, of Usuard, and of other writers, belonging to the ninth century, and especially in those of earlier date, there is no entry to be found, regarding Vincentius or Madelgarius. But, in later copies of Ado are to be met with notices of him, as also in the Florarius Sanctorum, on the 14th of July, that being the day of his departure from this world. Various Belgian Calendars contain the record, and especially these in the Codices of Usuard enlarged. In the Codex of Tournay, and in other Manuscripts of Bruxelles, his feast is entered. In certain additions to the Martyrology of Venerable Bede, this feast of St. Vincent’s Deposition is set down for the 14th of July. Among other Martyrologists, Greven, Molanus, and Wion, celebrate this festival. Again, Dorgan, Menard. Bucelin, Constantinus Ghinius, Ferrarius, and Castellanus, notice him. This holy man is commemorated, likewise, in the Martyrologies of Saussay and of Mirseus. At the 14th of July, a festival is entered in the Martyrology of Donegal, in honour of Maelceadar, the Victorious, first Earl of the Hanoine. His name and designation are found within brackets, in this Calendar. This is probably the Irish form of his name; but, on the Continent, it assumes a different denomination. In Father Henry Fitzsimon’s Calendar of our saints, we meet with Vincentius, alias Waldegarius, for the same date. Father Stephen White commemorates this saint, at the present date. In Convseus’ list, we find St. Vincentius—called the companion of Maldeigarius—in the Irish language identical with Mac Guer, and his festival is placed at the 14th of July. In the anonymous list of our national saints, published by O’Sullevan Beare, the name Vincentius is entered, at the 14th of July. He was venerated at Cambray, a city of Hainault, on the River Scheld, in the Low Countries. Formerly, in the church of Cambrai, an office of St. Vincent had been celebrated with nine Lessons, and a Mass was likewise offered. These are thought to have had an ancient origin, and to date back probably to a period, soon after the invasion of the Normans, to which allusion has been already made. In Hautmont and Soignies, likewise, special reverence was paid to his memory. In a Manuscript belonging to Soignies, there is an office for St. Vincent, and various extracts from it—such as antiphons, hymns, capitulum and proper prayer—in the Bollandists’ work.

    Devotions offered by religious communities, or any prayer said in common, especially with united fervour, must always be found very powerful with God. “If two of you,” said our Lord, “shall consent upon earth concerning anything,whatsoever they shall ask, it shall be done to them by my Father who is in heaven.” Therefore, we may infer, that the continuous prayers, labours and self-sacrifices of religious persons, who retire from high stations in this world, to serve God solely, are most acceptable in his sight; and the more so, when in the monastic state, a holy violence is offered by a large association of pious inmates, urged by the example of a holy superior, and animated by his exhortations.

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