OMNIUM SANCTORUM HIBERNIAE

Tag: Irish saints in Europe

  • Saint Cunera, June 12

     

    On June 12  Canon O’Hanlon brings us an account of a saint from one of the most popular hagiographical romances of the Middle Ages – The Martyrdom of Saint Ursula and her Companions. I have found myself increasingly interested in the tale of the British princess who set sail for the continent accompanied by her maidens, only for all of them to meet a martyr’s death. Some of the companions were said to have been of Irish or Scottish origin and it is on this basis that Canon O’Hanlon has noted a number of their feastdays in his Lives of the Irish Saints. The virgin martyr Cunera, commemorated on this day is one such saint, the 17th-century Irish hagiologist Father John Colgan had investigated her life. It is one of the strengths of O’Hanlon’s work that he is able to access the European sources for such saints and thus he is able to bring us a detailed account of Saint Cunera and her relics. As I read his account I couldn’t help feeling that hagiography of this type must have been the medieval equivalent of the blockbuster movie, our saintly heroine is the product of a romantic elopement between two people caught up in the Crusades, saved initially from the martyr’s fate of her companions by a dashing ruler, she falls foul of his jealous wife and ends up being strangled on the orders of her rival. The wicked queen, needless to say, comes to a sticky end herself whereas her victim’s remains are discovered through divine intervention and go on to work many miracles. The picture above shows a 16th-century reliquary bust from the Netherlands of an unknown saint who is probably a companion of Saint Ursula. It formed part of the ‘Treasures of Heaven: Saints Relics and Devotion in Medieval Europe Exhibition’ held at the British Museum in 2011.

    St. Cunera, Virgin and Martyr.

    We are not able to understand, on what grounds the present holy woman has been classed among our Irish saints. Her personality, as also her period, has raised various historic doubts. A wonderful combination of impossibilities and improbabilities, it is stated, must be found in the household tale, adopted for the account of this saint, who is supposed to have been one of St. Ursula’s companions. It is not possible now to say, what foundation of truth may underlie that fabulous character, which the story presents, for it abounds in absurd anachronisms and misstatements. In the very infancy of the typographic art, her Legend had been printed. Thus the “Hystorie plurimorum Sanctorum,” printed at Louvain, a.d. 1485, has a notice of Kunera, Virgo et Martyr. To this Molanus alludes in his work. This St. Cunera is mentioned by Father Hermann Crombach, S.J., in his work on St. Ursula and her companions in martyrdom. He used for this purpose a Manuscript, which belonged to the Cathedral Church of St. Martin, at Utrecht, as also one submitted to him by the Archbishop of Phillipi, who was named Philip, and who was Vicar Apostolic of the Federate States of Holland. It seems to have been Colgan’s intention, that the Acts of St. Cunera, a virgin, should be published, on the 12th day of June. Her name is found in anothei memorandum. In Colgan’s posthumous Calendar he mentions St. Cunera, virgin, at the 12th of June, as one whose Acts he had prepared for publication. The Bollandists have published Acts of this holy virgin and martyr. A previous commentary has been added by Father Daniel Papebroke, who has entered upon a process of difficult investigation to illustrate her history and period. Her Legend is given in a sermon, which was delivered on the day of her festival, and it seems to have been composed about the beginning of the fourteenth century. To this various miracles are added, and which have been attributed to this holy virgin’s and martyr’s intercession. These Acts are illustrated with notes. In the “Acta Sanctorum Belgii Selecta,” the Acts of St. Cunera, virgin and martyr, are given at the 12th of June, in a Historico-critical commentary by Father Daniel Papebroke. A simple notice of this holy woman occurs in the compilation of Mgr. Paul Guerin. The Latin Legend of St. Cunera seems to have been compiled from popular traditions, and to have been incorporated into the Lessons of a Breviary, or of some office, used in the church of Rhenen. Of this Legend there are other versions, but they are all worthless and unreliable.

    The Legend of St. Cunera states, that there is a certain part of Europe, according to Isidore, called the Orcades, consisting of thirty-three islands, which were governed by the King of Orkney. Then it goes on to state, that it was at a future time governed by the King of England, in which land there was a great royal city, anciently called Orcada, but at that time known as Jork. In this city is said to have reigned King Aurelius, who was a Christian. He marched at the head of his armies in a crusade against the Saracens, according to the Legend. He was taken prisoner and carried before the Soldan of Babylon, and by the latter he was condemned to captivity. The Sultan had a daughter named Florentia, who loved the captive, while through him she was instructed in the Christian faith, and afterwards she was baptized. She effected his escape from prison, and to Orkney, together they eloped. In its capital Jork, their daughter Cunera was born. A Jewish astrologer predicted before her birth, that the child should be a paragon of virtue. The astrologer’s wife made advances towards King Aurelius. These he indignantly rejected. Aurelius merited to become a saint, and afterwards he became illustrious on account of his miracles.

    When the celebrated St. Ursula was about to sail from Britain on a pilgrimage to Rome with her eleven thousand virgins, St. Cunera—who is said to have been her kinswoman—joined this company. The object St. Ursula had in view was to visit the shrines of St. Peter and of St. Paul, with those of other holy persons there resting. She had previously sent messengers to the Orkney city of Jorc, entreating permission that her parents might allow their daughter Cunera to leave with her. This permission she obtained, and accordingly Cunera accompanied her to Rome. Having accomplished their pious wishes there, all were on their way home to Britain, and they sailed down the Rhine to Cologne. When the illustrious pilgrims were on their return, the whole party was massacred by the Huns, with the exception of St. Cunera. The exact time when this martyrdom took place, and its special circumstances, have been greatly contested by historians. Some have thought it referable to the Emperor Maximin, who lived in the third century; others again state, it was in the time of the tyrant Maximus, who flourished about A.D. 385; while most writers treating about this occurrence assign it to the middle of the century succeeding, and in the time of Attila. In the year 1156, many tombs, with inscriptions, were discovered at Cologne, which were thought to have been those of St. Ursula and her companions. Among these are said to have been found the names of many bishops and of other holy persons, supposed to have been her companions. At the time of that massacre Radbod, King of Frisia, and a great foe to Pepin of Heristal, is assumed to have been at Cologne. This account, however, is altogether inconsistent with historic indications. Radbod was so struck by the beauty of Cunera, that he saved her from the massacre, and hid her under his mantle, as the Legend states. Thence he carried her off to Rhenen, his capital on the Rhine, and which was in the diocese of Utrecht. This city was formerly on the left bank of the old Rhine, the bed of which is now nearly dried up; but it is on the right bank of the later course of the Rhine, which in those parts is called Lecka. The city was so called, probably because it was situated between the two Rhines. A probable conjecture has been offered, however, that St. Cunera had been a daughter to one of those chiefs who had been baptized in Frisia, by St. Willibrord; that she had deserved the reverence of a king with whom she lived; and that she had been put to death, owing to the jealousy of his wife. Afterwards, when miraculous indications had revealed her sanctity, a church was built over her place of sepulture. In reference to her the popular traditions becoming obscure, she is thought to have been regarded as one of St. Ursula’s contemporaries and companions. However, we have only to pursue the narrative regarding her, as we find it in the Legend.

    Radbod, the King of Rhenen, is said to have brought her into his palace, when she had been rescued from that death which overtook the eleven thousand virgins. While there, she kept herself constantly in the presence of God, serving him day and night, by vigils, abstinence, and other good works. While strictly observing his commandments, she despised the pomps of this life, advancing steadily from virtue to virtue. The poor were constant objects of her care. The king greatly admired her life and works, placing her over his family and giving her influence throughout his kingdom; while these privileges, so far from causing her to feel proud, rather increased her deferential humility to the king, queen, and their whole family. But his wife was displeased that a young and beautiful girl had been thus preserved, and lodged with her under the same roof. Soon did the queen resort to calumnies to tarnish the fair fame of Cunera. However, the king would not believe these stories, as he found Cunera to be so virtuous; and accordingly, he felt angry, enjoining silence on the queen, who also urged that their guest was over prodigal in wasting their substance on the poor. This charge failed, likewise, to effect her object. She was filled with envy and jealousy; so that at last, she prevailed on one of her attendants to strangle St. Cunera, with a towel, while the king was out hunting. The body was afterwards buried in a stable. The queen, who assisted in the murder and also in this attempt at concealment, engaged her waiting-maid to keep it a profound secret. They had prepared a false statement for the king on his return, and the queen told him, that during his absence the parents of Cunera had come to the palace and had hastily removed their daughter. The horse of the king was startled, it seems, and refused to enter that stable, where the corpse had been interred. Having been brought to another stable, however, he readily entered. When the king had retired for rest that evening, his ostler saw a bright light appearing above Cunera’s grave, and which assumed the form of a cross, as if composed of lighted candles. This information was brought to the king, who resolved on finding out the mystery, if possible; but, when his servants were at a distance from that stable those lights appeared, yet, when they arrived at it, suddenly the phenomenon vanished. However, on entering the stable, they noticed where the earth had been recently disturbed, and again removing it, they discovered the body of St. Cunera, having the towel with which she had been strangled around her neck. She was then removed from that pit. Suspecting the queen to have been the perpetrator of this foul murder, the king flew into a violent rage, and he punished her so severely, that between consciousness of guilt and fear, she became a lunatic. Then she ran away raving mad, tearing her hair and clothes for three days, while she wandered over the country. At last, she threw herself headlong from a precipice, and thus ended her miserable life. According to the Latin Legend, this occurred A.D. 339; while it is added, that Radbod, who so greatly admired and lamented Cunera, bestowed his palace as a place, where the holy woman was to receive posthumous honours. It is said, he also richly endowed it. Thus was the place of her deposition, and her great sanctity, manifested to all.

    It is added, that when Pope Sergius sent Willebrord as Archbishop to preside over the See of Utrecht, in 698, with his deacon the Blessed Adalbert, and his sub-deacon the Blessed Werenfrid, it so happened, that they passed through the town of Rhenen. There, the chief inhabitants waited on them, and reported the virtues and acts of St. Cunera. They also suppliantly stated, as the Almighty had wrought great miracles through his holy virgin and martyr, that her remains should be translated with becoming honours. Having joyfully received this testimony, St. Willibrord promised to accomplish that object which they so piously sought, but as his business was then of a pressing nature, he was obliged to postpone his intentions. However, this mission was too long placed in abeyance; and one day, while descending the Rhine with some companions, a great storm arose as they approached the eminence of Heymon, while all feared that their vessel must be submerged. St. Willibrord prayed to the Lord that the tempest might cease, and accordingly it was stilled. This threatened danger, he attributed to his neglecting that promise made to the people of Rhenen; and accordingly he directed the bark to its shore, where he landed, and he then ordered all his people to approach reverently the place, where St. Cunera’s remains were preserved. This command was very cheerfully obeyed, while with religious rites and solemnities, preparations were made for a public Translation, about the commencement of the eighth century. In his Menologium Scotorum, at the 12th of June, Thomas Dempster commemorates the transference and placing of St. Kunera’s relics by Willibrord, Archbishop of the Scots. St. Cunera is venerated chiefly in the diocese of Utrecht, where her beautiful church had been erected at Rhenen, over the spot where she suffered martyrdom, and it was distinguished by a magnificent tower. There, pilgrimages were made to her shrine by the people, who believed in the cures sa wrought through her intercession, and who also brought diseased cattle thither, hoping for their cure. It is stated, likewise, that formerly the people of Cleves and of Gelderland were accustomed to swear on the relics of St. Cunera. Females in that part of Holland frequently assumed the name Cunera, contracted to Knera or Knertje. Her festival is set down in the Cologne and Lubeck Martyrologies; as also, in some ancient Dutch Breviaries at the 12th of June. Molanus in his additions to Usuard has notices of this saint and her festival, at this date. There are other festivals of this holy virgin and martyr assigned to the 28th of October, said by one authority to have been the date for her Passion, while it may have been only the date for the Translation of her Relics; while again, in the Florarium Sanctorum, the Finding of the Relics of St. Cunera, Virgin and Martyr, is set down at the 19th December. From what has been already stated, and from what has been related regarding her relics, it is possible, there may have been two distinct Cuneras, both of them set down as a single individual. The head of a St. Cunera is preserved at Cologne, in the monastery of St. Vincent, according to the Catalogue of Ursuline Relics, which have been venerated in other churches of Cologne, besides the church of St. Ursula. Among other relics brought to Portugal in 1565, and presented to King Emanuel, by Margaret of Austria, who then ruled over Belgium, were those of St. Cunera; and while he distributed a portion of these to his niece, the rest he kept for his own kingdom. These were afterwards conveyed to France, by Antonio Notho, and bestowed on the son of Emanuel, a religious of the Cistercian order, in the year 1594.

    On the 16th of May, 1615, old style, there was an inspection made of St. Cunera’s relics, kept at Rhenen, by the Very Rev. Dean D. Wilger a Moerendael, of St. Peter’s church, Utrecht, by the Very Rev. Victor Schorelius, vicar and senior priest of the same church, and by Jacob Boelius, prebend of the church of the Blessed Virgin. In a wooden case they found those relics, enclosed in four different swathings. In the first of these, surrounded with red linen and wrapped in white linen were two large bones, and these were one palm and a half in length; three other bones one palm in length; five other bones pretty large, but not of the same length. In the second wrapper, formed of black and worn linen on the outside, and having some linen within, were found three portions of a cranium and a little longer than a finger’s length, a large bone apparently belonging to the shoulder, two parts of thicker bones and somewhat larger, seven notable fragments but of lesser size, and four portions of bones, yet still smaller. The third wrapper of red linen, with a gold lace at the opening, contained two fillets or head ornaments of linen, having insignia of the holy virgin, and gold thread intermixed. In the fourth wrapper was the towel which caused her strangulation, and more than two ells in length, by three quarters of an ell in breadth, covered with two other flowered towels, together with an old and a worn corporal over all. The Carmelite Father Damasus a S. Ludovico received a particle of St. Cunera’s relics, from Right Rev. Gaspar Munster, coadjutor Bishop of Osnabruck, for the Carmelites of the Holy Sepulchre of Rennes. There it was enclosed in a precious reliquary. In the year 1602, the Jesuit College of Emmerich obtained several relics of this holy virgin, with a letter describing and authenticating them. Various other relics were kept in Utrecht; and some of these appear to have fallen into the hands of the Calvinists, from whom a wealthy Catholic named Botter purchased them at a high price. A part of these were brought to Berlikum, and again to Bedaf, where they were honoured by the Catholics, who are said to have visited as pilgrims those places where they were kept, and to have received very many spiritual and corporal benefits in consequence. The fame of St. Cunera’s sanctity spread wonderously over the Low Countries, and especially through those provinces adjoining the River Rhine. Many extraordinary miracles are recorded to have been wrought through her intercession. Thus, the dead were raised to life, the sick were restored to health, the blind recovered their sight, the dumb their use of speech, paralytics were released from their debility, and captives from their prison, owing to faith in the efficacy of prayer to her. Epileptics and possessed persons were cured. Various incidents with details of names and places may be found in her Acts, which prove not only the extension of popular devotion towards this holy Virgin and Martyr, but likewise the continuous tradition, which, notwithstanding the mystery attaching to her, has brought her veneration down through long past ages even to our own times.

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  • Saint Eoban of Utrecht, June 5

     

     

     

     

     

     

     

     

    On June 5 we commemorate the memory of Saint Eoban, a disciple of Saint Boniface, who shared in the martyrdom of his master. There is a tradition that Eoban was an Irishman, indeed, Canon O’Hanlon and his contemporaries expended much ink and effort in trying to prove that Saint Boniface himself was Irish. What is certain is that Ireland can claim some share of the credit for the Saxon mission to the Germanic tribes of Europe, since Irish monasteries like Rathmelsigi played an important part in training many of the missionary saints who took part. In his account of Saint Eoban below, Canon O’Hanlon recounts the history of the saint’s relics, which were translated on more than one occasion:

    St. Eoban, Martyr, and Assistant Bishop of Utrecht, Holland. [Eighth Century.]

    This holy man, who is claimed to have been an Irishman, was a companion of St. Boniface, Apostle of Germany, in preaching the Gospel, especially to the Frisons. As we have already seen, he was set over the See of Utrecht, by St. Boniface, to administer its affairs, as an assistant Bishop or Chorepiscopus. The duties of this office, he discharged with great fidelity and fruit. When St. Boniface arrived at Utrecht, in the summer of 755, he brought St. Eoban with him to the more northern parts of Frisia, the circumstances and results of which expedition are recorded in the preceding Article. St. Eoban shared in the martyrdom of St. Boniface, and therefore his festival is to be assigned to this day. He is recorded as foremost, among those persons whose names have been preserved, in the accounts given of that trial, which procured for him an eternal crown. In the first instance, the remains of the Bishop St. Eoban with those of the Priest Adalarius were conveyed to the Monastery in Utrecht. There, they were honourably enshrined, and these were regarded as most distinguished among the martyred companions of St. Boniface. It has been asserted, likewise, that the bodies of St. Eoban, the Assistant Bishop of St. Boniface, and of the Priest Adalarius, were elevated in coffins, with those of other saints, in the Church of Our Saviour, and which formerly had been called the Church of the Holy Trinity. Their names had been formerly invoked, in the Litanies of the Church of Utrecht. However, after the lapse of some years, those remains were brought to Fulda. There, they were placed in a shrine, near the body of the holy Martyr, and Pastor of Souls, St. Boniface. Again, it is stated, that the bodies of St. Eoban and of St. Adalarius were brought to Erfurt, where they were honourably enshrined, in the Monastery of St. Mary, the Blessed Virgin. Eoban’s remains were placed towards the south, within the church, and those of Adelarius towards the north. This Monastery had been founded by St. Boniface; however, after the lapse of ages, it became ruinous, and fell down, but without injury to any person. In the year 1154, it became necessary to rebuild it; when, on the Twelfth of the May Kalends, the bones of St. Adalarius were translated, and on the Seventh of the August Kalends, those of St. Eoban were removed. At the time of this Translation, a wonderful fragrance seemed to issue from their remains, and to the great admiration of all who were present. Nay more, several blind, lame, mute, deaf, insane, leprous and epileptic persons, who were there, miraculously recovered. The fame of these cures attracted infirm persons, who lived even at a great distance. Wherefore, Arnoldus, Archbishop of Mayence, decreed, that the clergy and people of Erfurt should annually and devoutly observe the Festival of this Translation.

    The veneration of St. Adelarius, Bishop and Martyr, is prescribed as a Double, at the 20th day of April, in the Breviary of Erfurt; while that of St. Eoban, Bishop and Martyr, is assigned to the 26th of July. In the year 1633, and on the 28th of October, a public examination of those relics took place before the Dean and Chapter of Erfurt. When the relics had been taken down and exposed, with all due reverence, in the tombs were found two wooden effigies, in the shape of human bodies. One of these contained the remains of St. Adelarius, and the other these of St. Eoban. The front of those cases only presented the carved shape, while the back was found to have been hollowed out; and, within the hollow were the various bones of each body, covered in with linens, and fastened down with pieces of wood and nails. At the 5th of June, David Camerarius has an entry of St. Eoban, Martyr, as a Scottish Saint. The Bollandist editor of the Acts of St. Boniface takes an unwarrantable liberty with his text, in making him identical with Alubertus, who is stated to have come from Britain and from the nation of the Angles.

     

     

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  • Saint Aldegisus of Hannonia, June 2

     

    On June 2 we commemorate one of the many Irish saints who left this country to bring the Gospel to other parts of western Europe. Saint Aldegisus, whose name is rendered in many ways including Adalgisus, Algisus and Adalgis, is said to have been one of the disciples of Saint Fursey. In his account below, Canon O’Hanlon has clearly accessed the medieval Acts of the saint and brings us a full account of his life and mission, introducing us to several other saints along the way.

    ST. ALDEGISUS, ADALGISUS, OR ALGISUS, PRIEST, AND MISSIONARY, IN HANNONIA.

    [SEVENTH CENTURY.]

    …This holy man was born in Ireland, where he was brought up in the exercise of every virtue, having been dedicated to the Almighty, by his distinguished and pious parents. They offered vows and prayers, that their son might have intellect and will, to serve God with his whole mind. From his youth, they took good care to have him indoctrinated with learning, both mundane and sacred. Through the efficacious grace of Him, who rules all hearts, Adalgisus resolved on dedicating himself wholly to the Lord’s service. According to the compiler of our saint’s Acts, his brothers were Saints Goban and Etho. In the time of our saint flourished the illustrious man Fursey, said to have been a Bishop,in the Island of the Hibernian Scots, and who devoted himself to the most pious manner of living and to the work of Almighty God. He desired, also, to join with himself those companions, who would find the same delight in a religious life, and who had an evident vocation for it. Wherefore, Saints Algisus, and his venerable brothers, Etho and Goban, as also a holy man Eloquius, placed themselves under his guidance, when serving God with one heart and mind, full of wisdom and faith, the Holy Spirit guided them through a course of learning, while they neglected not to study the Sacred Scriptures. With earnestness of purpose and unchanging charity, those pious pupils pursued their meditations on the Divine Law, by day and by night.

    When they had remained under his tutelage for a sufficient time, St. Fursey called them to himself, and exhorted them to prepare for the reception of Holy Orders. He advised them, through faith in the Holy Trinity and through the virtue of the Holy Ghost, to receive the Priesthood, and the blessings it conferred, in the name of Him, who rescued them from eternal death. They responded to his exhortations, by yielding obedience, and by receiving the Body and Blood of our Lord, when they were ordained by St. Fursey. This ordinance was duly conferred, according to the ritual, and they returned to their friends, giving thanks to God. The sixth hour of the night following, which was that of the Sabbath, and while reclining on their beds, as a reward for their pious recollection and vigil, all of those Priests deserved to hear these words, as if addressed to them by the Lord: “Come to me all you who labour and are burdened, and I will refresh you at my heavenly table in my kingdom.” This gave them great consolation, and on the following day, which was Sunday, Saints Algisus, with his brothers-german Goban and Etho, as also Eloquius and many others, went to their holy superior, St. Fursey. They related what had occurred in the vision, and they sought his permission to visit the tombs of the Apostles, Peter and Paul, with those of other saints, so that there they might offer vows and prayers. St. Fursey hearing their narrative gave thanks to God; but, wishing to accompany them, he answered St. Algisus and his companions, with a cheerful countenance: “Certainly, I shall not give you permission to go, unless I am with you.”

    Then, having called his brothers St. Ultan and St. Foillan to him, St. Fursey said: “My dear brothers, do you wish to seek Christ with me?” They replied: “Our father and our superior, wherever you go, we shall follow you.” In like manner, the holy Confessor Algisus or Adalgisus called his brothers, Goban, and Etho, with Eloquius, and another godson, named Corbican, as also his servant, named Rodalgus. He then spoke to them: “Dearly beloved, let us go and follow Christ, and offer ourselves to him as a holocaust.” They replied to him: “Be it as you have spoken, O holy man, who desireth not only to profit yourself, but to have others, especially those so closely related by family ties, and through the exercise of pious works, as your companions.” Wherefore, asking the blessing and absolution of St. Fursey, and commending themselves to the Lord, having obtained such favours, they returned thanks. St. Fursey, in turn, asked their blessing, which he received ; then, in the name and with the peace of God, he went with them to the sea-shore. They embarked on board a ship, while the waves being calm, they sailed to a more distant country. Where they landed is not stated, save that it was on some part of the French shore. However, they directed their course to Corbei, where there was a church, dedicated to the honour of the Holy Apostles St. Peter and St. Paul, in that district about Amiens, and in which diocese it was situated. There, the pilgrims were received in a hospitable manner, when they had entered that monastery. Prostrating themselves before the altar of the most blessed Peter, these devout souls poured forth their prayer: “O Lord God, omnipotent King, who art, who hath been, and who art to be, who hath caused us to pass over the waves of a tranquil sea, and who hath brought us safely hither, we humbly request thee, O most bountiful Creator, to show us that place destined for each one of us, from the beginning of the world. Amen.” Having poured forth this prayer in sighs and in tears, they arose. Embracing each other, they issued from that monastery, and in the cause of Christ, they separated for different quarters; but, while absenting themselves thus in body, the bond of Faith and of Charity united them in soul. Wherefore, to different places of the Gaulish kingdom they went, preaching the Lord’s Gospel everywhere, until each arrived at his respective destination. Then, severally addicting themselves to prayers, vigils, and pious exercises, they spent the rest of their days, entirely devoted to God’s service.

    From the sixth to the seventh century, as ancient chronicles record, many are the holy missionaries of Ireland, who are known to have preached the Gospel in France. It has been groundlessly assumed, however, that Adalgisus, from his name, had been a native of Gaul, who became a disciple of an Irish missionary, greatly distinguished in Gaul, during the seventh century. Among St. Fursey’s companions, at Lagny, is thought to have been included Adalgisus; but, this hardly appears to have been the case, if we follow the old writer of his Life. However, with those holy persons, already alluded to, the blessed Algisus, especially recommending himself to Divine protection, and regarding the destined object of his way, is said to have come to Laon. There, he was reverently welcomed, by King Clodoveus, who most generously acceded to a request earnestly preferred, that Algisus and his companions might obtain a suitable place, where they could serve our Lord, in a religious community life. Wherefore, with Corbican, Rodald, and Carebert, our saint went into a retired place, called Cellula, in the wood of Therascia, or Thierache, in Picardy. This was near Mount-Saint Julian, on the River Oysia, or Isara, now the Oyse, which falls into the Seine. There, St. Algisus fixed his staff in the ground, and immediately, a clear fountain of water sprung up; afterwards, it was known to have cured many persons from their infirmities. When this miracle was witnessed, by the holy man, he gave thanks to God, in these words: “O Lord, to thee be all glory.” Two possessed persons came there, who requested Algisius in the name of Christ to deliver them from demoniac influence. For these, he earnestly prayed on his knees, with an humble and a devout soul, and rising up, he imposed hands on them. Then signing them with a sign of the cross, instantly the Liberator of all, through the merits of our saint, released the afflicted from their miserable bondage. This miracle, wrought before a number of persons, ended in their perfect restoration; nor was it more than the beginning of wonderful works, whereby the Almighty manifested his power, while the fame of Adelgisus increased each day.

    The holy man found a suitable site for his habitation, near the miraculous fountain; and, according to the custom of that age, before he began to build, the founder spent the night in prayer and vigil. When the next day dawned, his servants went to the neighbouring Mount, where they vigorously cut down trees, to serve for their future habitation. Of this proceeding, Adelgisus was ignorant; but, an Angel of the Lord appeared, in the shape of a dove, and carrying in its bill a leafy branch from the wood. That dove then flew towards the place, destined for them by the Almighty, and full in their presence. The disciples, who had been at work, retired from the Mount, and they followed that dove towards the spot, where their holy superior was engaged at prayer. Here, they found the dove, standing beside him. The disciples were filled with a reverential awe. Then, Adalgisus rising from prayer took an axe in his hands, to commence his religious foundation. There, the holy Confessor built his church, and he laboured at the work, with his own hands, aided by those of his disciples. That place was afterwards called Cellula, or “the little monastery.” When the house had been erected, the servant of God, Algisus, together with his pious subjects, Corbican, Rodald, and Carebert, settled down, to praise Almighty God, and to proclaim that precious miracle, which had inaugurated their religious enterprise, as also to thank unceasingly our Lord Jesus Christ, for his bountiful regard, towards these devoted followers.

    When it was known in Ireland, that St. Adelgisus and his companions had taken up their residence at Cellula, certain Irish pilgrims set out with a St. Annanus; they passed over the sea, and guided in a providential manner, they came to that place. There, they were joyously received by St. Adelgisus, who exclaimed: “Oh! how good and pleasing it is for brothers to dwell together.” Kissing each other, in monastic fashion, they give thanks to the Almighty, and then partaking of food, the travellers rested for that night. When the next day had dawned, the blessed Annanus and his companions with St. Adelgisus and his brethren began to labour earnestly in the service of God.

    At this time, the holy Priest Adelgisus built a church, in honour of St. Peter and of the other Apostles, and of all the Saints. Having finished its erection, he called his godson Corbican, and he said: “My dearly beloved son, Corbican, it behoves you to go beyond the sea to my country, and to tell my father, mother, brothers and sisters, what you know regarding our affairs. Convey to them this message, that the portion of my inheritance which remains must be sold, and that the product shall be sent here through you. This, too, must you state, that never shall they see me more, unless they come hither; but, you must return to me, for I shall proceed to visit the tombs of the Apostles, St. Peter and St. Paul, at Rome.” Then, replied Corbican: “My Father, if I should die on the way, what shall become of the treasure?” The holy Confessor Adelgisus said to him:”Lo! if death overtake thee, direct my father and mother to place the treasure by thy side, to cover thee with a waxed linen cloth, and to set thy body in two hides of animals, sewed up on every side; afterwards, they shall commit your body to the deep and to Divine guidance, while, I trust to the Lord’s clemency, that you shall be brought hither, in a direct course.” The renowned servant of God humbly obeyed the holy Father, and having received his blessing, Corbican set out on his journey. Through Almighty guidance, he came to the sea, which he crossed, and soon he brought the request of Adelgisus to his parents. These were greatly rejoiced, to have a pleasing and an authentic account of their son, and they readily complied with his request to effect the sale of his property. The proceeds were then given to Corbican, who was to transfer what had been obtained to his holy superior. But, when Corbican prepared for his return to Adelgisus, he began to waste in strength, and finding the chill of death approaching, he called the parents of his superior, and he told them what were the instructions of their son, in such a contingency. They promised to obey these directions. Soon, the happy death of Corbican took place, and while his body lay far from his holy superior, his soul was associated with the choirs of Heaven. Then were his remains covered with the waxed linen, the treasure was placed by his side, and the skins enclosed all; while the parents of Adelgisus, mindful of their son’s orders, had the body brought to the sea, where it was committed to the waves, and to the disposition ot Divine Providence.

    The old writer of our saint’s Acts—after moralizing on these particulars ot the Legend—proceeds to state, that Angels guided the remains of Corbican over the sea, until in a direct course they floated onwards, to the place where Adalgisus lived at Cellula. While they were moving against the current of the River Isara, some shepherds on the bank, noticing the floating object and not knowing what it was, left their flocks, and endeavoured to draw it towards them. Yet, their efforts were in vain; and, while they followed the unknown object to one part of the river, soon it eluded their grasp, by gliding away to another place. This caused them to wonder greatly; but, soon Father Adelgisus, who had a revelation of what had taken place, came to the river’s brink. Towards him, instantly, the body of Corbican floated. Filled with thanksgiving, the soul of St. Adelgisus expanded in prayer, and receiving the remains of his faithful disciple, they were soon brought to his oratory. The treasure was found beside his remains. There, Corbican was religiously interred, hymns and psalms were recited, and all glory was given to God, who had wrought such a stupendous miracle, to manifest the merits of his true servant.

    Then, it is stated, that in fulfilment of a purpose he had formed and of a vow he had long before made, the amiable lover of Christ Adelgisus set out for Rome, asking Almighty protection on the way, that he might perform an act becoming his zeal and piety. When he arrived in the Eternal City, he went to the Basilica of St. Peter, and there he offered up prayers with great devotion, and tears coursed down his cheeks, when he knelt in the holy places. He desired most earnestly to receive sacred relics, so that he might bring them to that place, where he chose to serve the Almighty. In response to his wishes, he was favoured with a vision, in which the Blessed Apostle of our Lord Peter appeared, and brought him those sacred relics, which he had so eagerly requested. Having visited the various oratories of the saints in Rome, the holy Priest Adelgisus, commending himself to Almighty protection, prepared for his return. His heart was filled with gratitude for the favours he had received, and therefore he hastened homewards to his cell, where he devoted himself most assiduously to prayer and Divine meditation. There, too, he chastised the body and kept it in subjection, lest while he preached to others he should become a castaway. He spread the Gospel of Christ throughout the territory of Hannonia, between the Rivers Isara and Helpra.

    Thence, he banished all traces of idolatry, towards the middle of the seventh century. He established there the Christian Faith firmly, and he brought many within the fold of Holy Church. When not engaged on the active duties of his mission, the saint spent his time, in prayer, meditation and pious exercises. Thus, was he duly prepared for that final summons from this life, the comforts and seductions of which he had so long abandoned. The year of his decease is not on record; but, it occurred, probably some time after the middle of the seventh century. The day assigned for his departure is the 2nd of June. He was interred in the territory of Laon, and his tomb was rendered famous, through the many miracles he wrought, even after death. His remains were at last transferred to and buried in the church of St. Michael, which Count Eilbert restored and endowed about the year 970, in the wood of Therascia, and at the instigation of St. Forannan, whose feast is celebrated on the 30th day of April. An arm of St. Adalgisilus was preserved in the monastery, called Maricolis, according to Raysius, although this matter has been called into question by Father Baert. According to Molanus, Miraeus, Bucelin, Menard, Dorgan, Saussay, and Wion, the feast of St. Adalgisus is set down, at the 2nd of June. Also, in the “Menologium Scoticum,” of Thomas Dempster, his festival is on this day. At the same date, in that anonymous List, published by O’Sullevan Beare, we find Algisus. This name occurs, likewise, in Henry Fitzsimon’s Catalogue, on the authority of Molanus. An error has been admitted by Camerarius, who has placed the festival of Adalgisus, at the 22nd of January. In the Martyrology of the Cathedral Church of the Holy Trinity, Dublin, the feast of St. Algisus is on 2nd of June…

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