OMNIUM SANCTORUM HIBERNIAE

Tag: Irish saints in Europe

  • Saint Silvin of Alciac, February 17

    On February 17 Canon O’Hanlon presents an account of an eighth-century saint who flourished in Belgium and whom some accounts described as a ‘Scotus’ or Irishman. Admittedly this is not a strong basis for Saint Silvin’s inclusion in the Lives of the Irish Saints, but in his ascetical practices this saint is very much in the Irish tradition.

    St. Silvin, reputed to be an Irish Bishop, at Alciac, or Auchy, in Belgium.
    [Seventh and Eighth Centuries]

    By many writers, it has been remarked, that in past ages no less than in later times, Ireland seems to have been indifferent to the fame of her illustrious children, who have served and blessed other countries, by their presence and labours. Desirous to remove some part of this reproach, we should not be willing to omit any record, that might tend to recover even a possible appropiation of fading renown. Thus, St. Silvin, Bishop of Alciac, or Auchy, in Belgium, is said, in an unpublished life, to have been a Scotus, by which term we may consider him an Irishman. His feast occurs on this day, in several Calendars. In the city of Rheims, in France, Federicus Flouetus had seen a Manuscript Life of St. Silvinus, in which it was asserted, that the present holy man was a Scot by birth. Nor have we any very strong reason to doubt, that such was the case; for, not only are the names of Sillan or Silvans purely Celtic, but, in the time of this saint, many Irishmen were accustomed to emigrate and to settle in different parts of France. Yet, we have a different account, regarding the place of his birth, in a Life of St. Silvin, at first said to have been written by a bishop, called Antenor, and afterwards considerably amended, and apparently altered, by some anonymous writer. He was engaged on this task, by request of an abbess, named Leutwith or Lseutevit. This amended biography makes Silvin to descend from a noble family, and to be born in the territory of Thoulouse. He is said to have lived in the time of King Charles I. and of Childeric, or Chilperic. When a young man, he espoused a maiden, according to the rite then prevailing; but, the grace of God wholly taking possession of him, he reflected deeply on these words of our Divine Redeemer, “every one that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name’s sake, shall receive a hundred-fold, and shall possess life everlasting.” Doubtless, with the free consent of his affianced spouse, they resolved on a mutual separation, and Silvin decided on embracing a religious life. He seems to have remained in the world, until after the Vinciac War, waged by Charles against Raghenfrid, or Ragemfrid. The latter was totally defeated, with great slaughter, while his troops were dispersed.

    When Silvin began his missionary career, the fame of his sanctity and eloquence went abroad, while many souls were converted to God. He went to the Teruanensian region, where the people were yet uncultured in the maxims and practices of religious feeling. In a short time, by word and example, Silvin effected a wonderful change. His self-denying life was a subject for admiration among his converts. His humility was unfeigned, and yet recognised, by them, and for this very reason, he was loved as a father, while he was revered, as if he were a great lord and master. Doing good to all men, but especially to those, who belonged to the household of the faith; he was prudent in teaching, devout in feeling, incessant in missionary work, full of integrity, correcting first what he found to be deserving of reprehension in himself, and thus was he justly prepared to reprove the faults of others. Meantime, while remarkable for his comeliness of mien and cheerful look, he was clothed in a poor habit, but rich in God’s graces, his constant study was to gain over souls, and in uniting them to the fold of Christ, he hoped to increase the more his individual merits. In his humble habitation, guests and strangers were received, as if he beheld Christ in their persons. He washed their feet, while he gave them food and clothing; for he desired on the last day to be among the number of those to whom should be said, ” I was hungry and you gave me to eat: I was thirsty and you gave me to drink: I was a stranger and you took me in: naked, and you covered me: sick, and you visited me: I was in prison, and you came to me.” Mindful, too, of the Royal Prophet’s words, “I will take heed to my ways, that I may not sin with my tongue, his vocal organs were usually employed either in preaching God’s word, or in hymning the Divine praises. More solicitous to adorn his soul with graces, than his person with fine dress, he imitated the Saviour of the world in a contempt for its riches; his prudence and judgment were shown, by regarding secular affairs as transitory, and by desiring only the love of God and of his neighbour, that this might tend to his eternal gain.

    Through no desire of change, or to gratify human curiosity, but rather to satisfy his devotion, Silvin visited the shrines of many saints, and he travelled much for his own spiritual comfort.” He prayed for the intercession of God’s holy servants, to aid him on the way to glory; and he knew, that as no person can be saved through his own efforts, so was it necessary to ask Divine assistance. He even travelled as far as the Holy Land, visiting among other places Calvary, where our Lord was crucified, and the Jordan, where he was baptized. Having thus satisfied his devotion, he left that distant country, and returned. He cultivated most kindly relations with the secular clergy and religious. He was renowned as a holy confessor, while multitudes flocked to receive his salutary admonitions in the tribunal of penance. For the four Cardinal Virtues of Prudence, Justice, Fortitude and Temperance, St. Silvin was distinguished; and taking them as a shield and a coat of mail, he was able to repel all temptations of the most wicked one. He preached most eloquently, and daily, both to the clergy and to the people, in his church, where he fervently prayed. This holy bishop was ever under the guardianship of his protecting angel, who led him safely to the end of his life. The father of orphans, the defender of widows, the protector of virgins, the glory of monks, St. Silvin was a promoter of peace, cautious in preaching and holy in work. He took care to observe the Apostolic admonition, lest preaching to others he should become himself a cast-away, strengthening himself in the grace of God, and becoming all things to all men, that he might gain souls to Christ. He referred all things to God, and gave whatever he possessed to the Lord. Thus on property, belonging to himself, St. Silvin erected two churches. One of these was in a place called Mundini Cisterna, and the other lay in Remicensi Campana. Here he was accustomed very frequently to celebrate the Almighty praises. St. Silvin, besides redeeming several captives, converted many of them to the Christian Faith. It was his custom, when infirm persons flocked to him, first to procure their conversion, and afterwards, when their souls were refreshed by sacramental graces, to send them away healed from their bodily infirmities. So great was his abstinence, that it is said, for forty years together, he did not taste even bread; he being content with the herbs and fruits of the earth. His clothing was of a very humble description, except when wearing the vestments for religious ceremonials. He practised various austerities, sleeping on the bare earth, wearing an iron chain next his skin, desiring to lead a hermit’s poor life, only for his episcopal engagements, and even sighing for the martyr’s crown. He made a pilgrimage to Rome, and visited the shrine of St. Peter.

    Silvin wrought many miracles; he relieved possessed persons, he cured lepers, he healed paralytics, the lame, the blind, and the infirm. But the time for his release at last approached, and he fell into a fever. During this illness, he caused the holy Sacrifice of the Mass to be celebrated in his presence, and the psalms to be sung, while he was frequently refreshed with the Sacrament of the Body and Blood of Christ. Giving holy admonitions to those surrounding his death-bed, he left all present a great example of perseverence to the end. In the supreme moment of his exit from this world, he had an angelic vision. He recovered strength to exclaim in a clear voice: “Behold, the Angels of the Lord come to me; Behold, the Angels of the Lord come to me!” His departure took place on a Sabbath evening, and as generally supposed at Auchy, in the district of Artois, on the 15th of February, about A.D. 718, or 720. He was buried however, on the 17th of this month, and it is the date generally assigned for his feast. As the angels rejoiced in heaven, at the coming of such a saint, the faithful on earth lamented his departure; his funeral solemnities were celebrated in a becoming manner, and while the dirge was sung, priests, clerics, nuns and people were in tears. His remains were deposited in the monastery at Auchy, or Auxy-les-Moines, several monks, from the adjoining religious house of St. Richarius, or Riquier, at Centule, affectionately and piously assisting at his obsequies. A nobly-descended nun, called Siccherdis, caused his tomb or shrine to be magnificently adorned with gold and precious stones. The Bollandist Acts contain details of many great miracles wrought at the shrine of St. Silvin, long after his happy departure. To preserve his remains from the Northmen impieties, they were brought, at first to Dijon, and afterwards to the monastery of Besua, for preservation. It is probable, the chief part of those sacred lipsanae were again taken back to Auchy. In 951, his relics were removed to St. Bertin’s monastery, at St. Omers, and there the greater part of them were preserved, towards the close of the last century. At the time of the French Revolution, this magnificent establishment was left the melancholy, but still noble, ruins it exhibits, at the present time, and St. Silvin’s relics, with others, must have been dispersed. The jaw-bone and arm of this holy man were preserved at Auchy, in the seventeenth century; and, it is probable, they have not been destroyed or lost.

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  • Saint Fingen of Metz, February 5

     

     

     

     

     

     

     

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

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

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

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

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

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

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

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

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  • Saint Anmchad of Fulda, January 30

    January 30 is the feastday of a tenth/eleventh century Irish saint who lived as a recluse at the monastery of Fulda in Germany, Anmchad. He is associated with another Irish saint, Marianus Scotus, the Chronicler. This is not Marianus Scotus (Mac Robertaigh) of Ratisbon, whose feast is coming up on 9 February, but a slightly earlier saint of the same name who also flourished in Germany.

    ST. AMNUCHAD, ANMICHADIUS OR ANMCHAD, RECLUSE OF FULDA, IN GERMANY. [TENTH AND ELEVENTH CENTURIES.]

    While this saint is usually called Amnichad, Amnicadus, and Annuchadus, the more correct forms for his name would seem to be Anmchad, Amnuchadus, or Anmichadus. The Irish were accustomed to call persons by this name Anmchad, as well during as long before Colgan’s time. By Cratepolius, our saint is incorrectly named Annuchardus or Annuchadus, and by Ferrarius, Annichadus. A particular noble family was called Siol Anmchadha, having derived its origin and name from a certain Dynast, called Anmchad. It possessed a district of country in southern Connaught, which bordered on the River Shannon’s western bank. It has been supposed that our saint was a member of this family, which was one of considerable antiquity. The Acts of St. Amnichad have been placed on record, at this day, by various hagiographical writers. Thus in four paragraphs, the Bollandists have given some notices of this saint. Colgan has also celebrated his memory, and has derived his information from different sources.That our saint was born, probably before the end of the tenth century, appears from this circumstance of his having been first a monk in Ireland; and that afterwards he lived many years as a recluse at Fulda, where he died before the middle of the eleventh century. That he was a native of Ireland is proved by Marianus O’Gorman and Florence of Worcester, in their respective Chronicles.

    The Siolnamchad, interpreted “Anmchad’s race,” formerly occupied part of Galway county, adjoining the River Shannon, and now including Longford barony. Our saint is thought to have been a scion of this particular family. By Colgan this is supposed to be probable, for the following reason. There was another holy man descended from this family, who was celebrated for his learning and piety, and who was bishop of the church of Clonfert, situated in the same part of the country. His death is recorded in the “Annals of the Four Masters,” at A.D. 1117, where he is called, “Anmcha O’hAnmchadha, Bishop of Ard-fearta Breniaun.” He is also said to have been patron saint of the O’Maddens. Again, the Island of Iniskeltra, in which our saint was educated, is situated between two well-known provinces of Ireland, Connaught and Munster. This holy monk lived, not far from the Island of Iniskeltra, on the Shannon. It was probably the reason for his religious profession under the will and guidance of the Abbot Corcran, who then presided over the establishment at Iniskeltra. It is presumed, that this was the Corcran,who wrote a poem on the relics and virtues of St. Gormgal of Ard-Oilean. This monastery of Iniskeltra was insulated by its founder, St. Camin. Amid the wide-spreading waters of Lough Derg, he lived about the middle of the seventh century, and his foundation flourished in great repute for many succeeding ages.

    Florence of Worcester relates, that on a certain occasion, some guests arriving at this monastery, Corcran appointed our saint to exercise the duties of host or entertainer. After partaking of food, some of those guests retired, while others remained warming themselves at the fire. These persons asked for some drink, biit this being a demand, not perhaps conformable with established discipline in the house, our saint, with much reluctance, assented to their request. Previous to his compliance, however, he sent some of this drink to obtain the blessing of his superior. Being interrogated on the following day by Corcran, to elicit his reasons for acting in this manner, our saint related the request which had been preferred to him, and his subsequent compliance with it. To punish him for such a breach of discipline, the abbot ordered his disciple to leave Ireland, and to become an exile in a foreign country. Our saint immediately obeyed this severe injunction, and sailed for a distant land. As a monk he travelled to Germany, and entered Fulda or Fulde monastery. Thus embracing the Benedictine rule and discipline, which had been established in this religious enclosure, he lived there as a recluse, and shut up in a stone cell, avoiding all intercourse with the world. He continued for a long time in a state of complete abnegation and holy self-sacrifice. While in this retreat, our saint was a perfect model for all the religious brethren, being remarked for his strict adherence to rule, his perfect obedience, his profound humility, and his rigorous penances. His soul seemed to aspire, without restraint, to the contemplation of heavenly things; he endeavoured in all his prayers and meditations to exclude distractions caused by worldly thoughts and concerns. Passing such kind of life, he attained an advanced age; and finally, he departed to the haven of his rest and his aspirations, on the 30th day of January, A.D. 1043. This is the day assigned for his natalis and festival, according to the generality of writers, but Cratepolius says, a feast occurs in his honour at the 1st of February. Ferrarius assigns to him a festival on both the days already mentioned. St. Amnichad was buried at Fulda, or, as sometimes written, Fulden.

    Sixteen years after this death of our saint, his more celebrated countryman, Marianus Scotus, the Chronologist, succeeded him as a religious in the monastery of Fulda, and relates in his writings, that for ten years he daily celebrated Mass over the tomb of St. Anmichad. He says, moreover, that supernatural light and heavenly psalmody were frequently seen or heard above the place of our saint’s sepulture, during this same period. He even declares, a certain religious brother of the monastery, named William, prayed in his own hearing, that our saint would bestow a blessing upon him. During this same night, in a vision, Amnichad appeared, resplendent with celestial light. Standing on his tomb, the blessed apparition gave a blessing with extended hands to the monk. This was related to Marianus by the brother himself, after its occurrence. During the whole night, when this vision took place, the Chronographer declares, a most agreeable odour was diffused through that chamber, in which he reposed. We are thus taught from the example of this holy penitent,, how even slight faults are to be atoned for, when, as Marianus O’Gorman learned from his superior, Tighernach—or as called Tigernach Borchech —an offence of such a nature caused Anmchad’s exile from his native country. This Tighernach is supposed to have been a saint, according to the Martyrologies of Marianus O’Gorman and of Donegal, and not that celebrated Annalist bearing the same name, and who flourished much about the same period, yet a little later in point of time. Marianus Scottus, the first who has written regarding this saint, says at 1043, ‘Animchadus Scottus monachus et inclusus obiit 3. Kal. Februarii in Monasterio Fuldensi.” Florence of Worcester also writes, “Anno 1043. Animchadus Scotus Monachus et inclusus in Fulda obiit.” Trithemius in ” Chronicon Hirsaugiensis,” places his death in the same year, and in his work, ” De viris Illustribus,” lib. iii,, cap. 244, remarks of this saint, ” Moritur an. Domini 1043, tertio Calend. Febr.” The English Martyrology says, that he died on the 30th of of January, about A.D. 1043. Wion, also, assigns the death of this saint to the 30th of January, 1043. Besides those already cited, Camerarius, Dempster, and others are of accord. See Colgan’s “Acta Sanctorum Hiberniae,” xxx. Januarii. Vita S. Anmichadi, cap. iii., iv., pp, 205, 206, and nn. 5, 6, ibid.

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