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Tag: Irish saints in Europe

  • Saint Gibrian of Champagne, May 8

     

    On May 8 we commemorate an Irish missionary saint, Gibrian, whom tradition records as a member of a large family of missionary saints who laboured in France. Canon O’Hanlon brings us details not only of the saint’s life, but also of the history of his relics, sadly lost as a result of the impiety of the French Revolution:

    St. Gibrian, or Gibrianus, Priest in Champagne, France. [Fifth and Sixth Centuries.]

    It will be seen, from the following account, that Ireland furnished France with the hallowed influences, brought not alone by the present holy priest, but also by his many brothers and sisters, who were equally desirous of seeking a retreat, in one of her most agreeable districts, there to edify all, by their holy conversation and example, during life; while, after death, the Christian Celts of Gaul venerated their relics, obtaining choice graces and benefits from their intercession. Among the earlier Acts of St. Gibrian is an account, furnished from the special Breviary, belonging to the Head Monastery of St. Remigius; while another eulogium of the saint is to be found, in the Rheims Breviary, printed A.D. 1630. Besides, he is commemorated, in various ancient Martyrologies, and by Flodouard. The Acts of this saint have been published, in five paragraphs, by Surius at the 8th of May. A Life of this holy man was in preparation, but, it was left, unpublished by Colgan, at this date. The Bollandists have the Acts of St. Gibrian, at the 8th of May, and they allude to the Translation of his Relics, in an Appendix. The Rev. Alban Butler, the Circle of the Seasons, the Petits Bollandists, and Rev. S. Baring-Gould mention Gibrian, or Gobrian, a priest, at the 8th of May.

    This holy man was born in Hibernia, some time in the fifth century and, as he seems to have lived contemporaneously with St. Patrick, it is not improbable, that himself and the other members of his numerous family received baptism, at the hands of the Irish Apostle, or, at least, from the ministration of someone, among his disciples. It would appear, that in Ireland, St. Gibrian had been elevated to the priesthood. He chose, however, to serve God, in a more distant country; and, it is related, that about the close of the fifth century, he left home for the Continent. Six holy brothers and three sisters accompanied him to France. Their names are given, as Tressan, Helanus or Helain, Germanus, Veran, Abranus and Petranus, his brothers; as also, Franchia, Promptia and Possenna, his sisters. St. Gibrian, with his brothers and sisters, is said to have arrived in France, according to a Breviary of Rheims, in the time of Clovis I., and of St. Remigius. His arrival is placed, at A.D. 509, by Sigebertus Gemblacensis. It is thought to be probable, that those holy pilgrims sojourned, at first, in Bretagne; for, in this French province, many localities are called after them. There is a parish, known as St. Helen; a parish is named St. Vran; a parish and various other places are dedicated to St. Abraham—probably the same as Abram—the strand of St. Petran, and the grotto of the same saint, in Trezilide, have supposed relations with these Irish visitors to France. However, the pious brothers and sisters regarded St. Gibrian, as their leader; because he had received Holy Orders, and because he was the oldest among them. He sought for settlement theterritoryabout Chalons-sur-Marne, and fixed his dwelling near a rivulet, called Cole, which flows into the River Marne. On account of St. Gibrian’s great sanctity, his habitation was the chief rendezvous for his brothers and sisters. He was especially the companion of the brother, named Tressan, who lived in a retired village, supposed to be Murigny, in the former Duchy of Rheims, and on the River Marne. A strong family attachment bound the saintly brothers and sisters to each other; so that, mutually desirous of visiting frequently their solitary places of retreat, these were selected within measurable distances, in this part of the country. Gibrian’s love for prayer and for labour was most remarkable. He was indefatigable in the exercise of all virtues; while his abstinence from food was a means he adopted, to render his life still more spiritual. Having led a very holy state, in the district of Chalons-sur-Marne, in Champagne, Gibrian died there, and he was buried in the place of solitude he had selected for his home while upon earth. That spot was indicated, by a sort of tumulus, or mound, near the public road. A stone sarcophagus had been prepared, to enclose his body, which was then deposited in the earth. There, his memory is revered, on the 8th day of May, which was probably that of his death, or as it is said of his deposition. A small oratory was built over his tomb, in course of time.

    On the anniversary of his happy departure, a great concourse of persons usually came to celebrate the occurrence, and it was converted into a religious festival. Soon after his departure, the Almighty was pleased to work great miracles, when the name and intercession of his holy servant had been invoked, by the faithful pilgrims. These kept vigil, with prayers or hymns, the night before his anniversary feast; they also brought votive offerings; and when the sacred offices of Mass were over, on the day itself, all the people returned with rejoicing to their several homes. However, this saint is said by some to have died at Rheims, A.D. 509 ; but, this appears to have been supposed, because his remains were subsequently removed to that city. In the time of Otho, King of France, the Danes and Normans brought terror and destruction among those Christians, living in the district about Chalons; while they burned churches and villages, and also put many to the sword. They set fire to the beautiful cathedral church of St. Stephen, in the city of Chalons, and also to the little oratory of St. Gibrian; but, as his relics were sepulchred in the earth below it, these fortunately escaped their ravages. Afterwards, while travellers journeyed by that spot, the sweetest sounds of music were heard by them, and as if these were issuing from St. Gibrian’s grave; while, the sentinels on guard within the fortifications of Chalons reported, that they had frequently observed bright lights streaming over Cole. Such portents caused a general popular veneration for the holy exile, whose body still lay there. Afterwards, the religious Count Haderic obtained permission, from Ródoard, bishop of Chalons, that he might remove the body of St. Gibrian to a place, where suitable honour might be rendered. His remains, in the latter end of the ninth century, were accordingly removed to Rheims. From Chalons, they were brought first to the village of Balbiac, where for three years, they were honourably preserved, and, afterwards, they were removed to that city, selected for their final deposition.

    In those days, the removal of a saint’s remains from one place to another was reluctantly submitted to by the people, among whom they had been preserved; and, this will probably account for the secrecy observed, on that occasion, when it was resolved, to take St. Gibrian’s body away by night. A boatman had been ordered to have his skiff in readiness, before the dawn of day, and near the holy man’s place of sepulture on the river’s side. A priest and three men, sent by the Count, were waiting the boatman’s arrival; but, notwithstanding frequent shouts to guide him near their station, the skiff appears to have got aground, on the opposite bank, nor could it be moved. The priest and his companions then devoutly prayed, that means should be furnished them, to remove the body. As if by miracle, the skiff was detached from its fastenings, and it was driven over where they waited. Next, approaching the tomb, the sacred relics were reverently raised from the sarcophagus, placed in a new shrine, and removed to the boat. When the bones of St. Gibrian had been kept for two years, at Balbiac, Count Haderic and his pious wife Heresinde went on a visit, to the city of Rheims. That removal of St. Gibrian’s remains took place, when Fulco, or Foulques, was Archbishop over the See, and, therefore, some time between 882 and 900, or 901. His noble visitors preferred a request, that the shrine of the saint might be placed, on the right side of his church, near the opening to the crypt. Their petition was granted. The relics were reverently placed, within the basilica of St. Remigius; while, an altar was built, in honour of the holy man, and most beautifully ornamented, even with the precious metals. Here was the noble monastery church, more ancient than the magnificent cathedral, and dedicated to that holy bishop, who was patron of Rheims; and, over the high altar—called the Golden Altar—of this church, the body of St. Gibrian was preserved within a shrine.

    When the body had been brought away from Cole, a blind woman, named Erentrude, came to that place, with a candle to present, as her humble offering. Finding that Gibrian’s remains had been removed from his sarcophagus, she asked why the saint had permitted it, or why he should desert the people, who had obtained such great benefits from his patronage. With earnest prayers for her recovery, she then went to the village of Matusgum, where his brother Veran was buried and greatly venerated. There, she deposited her candle on his tomb, and prostrated in tears before it, she prayed to both holy brothers for restoration of her sight. Her petition was granted, and the afflicted woman left the spot, filled with a holy joy, when she again saw the light of day. The body of St. Gibrian was transferred to a new shrine, in the year 1114, and then, too, various miracles took place, while a large congregation was present. The shrine of St. Gibrian was preserved, until the period of the French Revolution; but, at present, both the shrine and its sacred deposit have completely disappeared. At this time, a general system of robbery and plunder was organized in France: in various places, the churches were despoiled of their plate and valuables. Not far from his ancient tomb, in the diocese of Chalons, there is a village, known as St. Gibrien.

    On the Continent, the feast of St. Gibrian is commemorated, at the 8th of May, by Usuard, as also in a Manuscript Martyrology of Rheims, and in another Florarius Sanctorum. Besides Greven, Canisius, Saussay, Ferrarius, and Molanus, have his festival entered, for this same date. The Irish and Scotch also celebrate his memory. Thus, Thomas Dempster places him, in his “Menologium Scoticum,” as also, Adam King, in his Kalendar, at this day. In the anonymous list, published by O’Sullevan Beare, at the 8th of May, Gibrianus is entered. He is also noticed, by Father Stephen White. The Irish people cannot learn too much about their European missionaries —those grand pillars of Faith and of truth—whose names stud the pages of Church history, like so many fixed landmarks of a past civilization, in which those servants of Christ have had a glorious share.

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  • Saint Ailell (Helias) of Cologne, April 12

     

    April 12 sees the commemoration of an Irish abbot of Saint Martin’s Monastery in Cologne, Ailell, or Helias as he was also known. Our saint fell foul of the Bishop of Cologne, but being an Irish saint it didn’t do to cross him and His Grace did not live to carry out his threat to expel the Irish monks from their foundation. It seems that it was not a good idea to cross Abbot Helias over monastic discipline either, as one of the brethren found out. Abbot Helias is a fascinating man, one of many Irishmen who made a contribution to the Christian life of Continental Europe. Canon O’Hanlon’s account of him follows below, in the future I hope to reprint some papers dealing with the subject of Irish monastic foundations in Germany.

    ST. HELIAS, OR AILELL, OF MUCNAMH, AND ABBOT OVER ST. MARTINS MONASTERY, COLOGNE, GERMANY.

    [TENTH AND ELVENTH CENTURIES.]

    MANY, among our Irish Saints, seem to have heard a voice resounding in their ears, like that speaking to Abraham, “Go out of thine own country, and from thy Father’s house, into the land which I shall show thee.” Those holy men left their native land, not to acquire riches, but to follow Christ, and to bear his sweet yoke. Some Acts of St. Helias, or Ailill, seem to have been arranged by Colgan for publication, at the present date. The Bollandists insert some particulars, regarding Helias Scotus, at the 12th of April; and, he is distinguished, as having been a beatified and a chief servant of God. According to the Martyrology of Donegal, there was a festival held on this day, to commemorate Helias, or Ailell. It is probable, this holy man was born, in the latter part of the tenth century. According to Marianus, he was a Scot by descent, as also a prudent and religious man. He belonged to the family, or religious house of Mucnamh. This place is now known as Mucknoe, a parish in the barony of Cremorne, and county of Monaghan. The present holy man must have been very much distinguished, since he is called by the Four Masters, “head of the monks of the Gaeidhil;” and, it seems most likely, that his religious training was received in Ireland, where he dwelt for some time, before setting out for the Continent. His course was directed to Cologne, where a religious foundation, for men of the Irish or Scottish race, had been long established. It seems probable, that he lived under direction of the Scottish Abbot Kilian, who ruled the house of St. Martin there, from A.D. 986, to the day of his death, A.D. 1003. Helias left Ireland, to embrace a solitary life. He became Abbot over the Scots house, at Cologne, having succeeded Kilian, A.D. 1004, and he governed St. Martin’s Monastery, in that city, for twenty years. Some of his Scottish countrymen lived there, and in the monastery of St. Pantalion. The discipline he enforced was strict and rigorous; and, as we learn, some immortified inmates of the latter house contrived to prejudice the mind of Piligrinus, bishop of Cologne, against their Irish abbot and their fellow monks of Scottish birth. In the year 1027, it is stated, that the cause of religion was greatly promoted, by this holy man, according to Sigebert; but, it seems doubtful, that he survived to this latter year. He was regarded as a prudent and religious man. Marianus Scotus relates a prophetic declaration of this Helias, respecting the death of Piligrinus, bishop of Cologne, who had threatened him and the Scots under his rule, that if they did not remove from the monastery of St. Pantaleon, before he returned from a royal station, they should be expelled. They replied to his threat: “If Christ be for the strangers, Bishop Piligrinus himself should not return from that place alive to Cologne.” It so happened, that his death took place, on the 8th of the September Kalends, A.D. 1037, thus fulfilling the prophecy of Helias.

    We are told, that Ailill died, A.D. 1042; and, at the same year, on the second of the April Ides, corresponding with the 12th day of this month, the death of Helias Scotus is noted, by Marianus Scotus, according to the Bollandists. According to Thomas Dempster, he edited many tracts, but all perished, except a small one, intituled, “De Scotorum Peregrinorum Innocentia ad Imperatorem.” ..Among the illustrious men of the Benedictine Order, Helias is classed, by Trithemius who styles him a saint, and who states, that after death, his many-sided merits became recognised by indubitable evidence. His temper or habits of thought must have been moulded, in extreme views of duty; for, we are told, that a French monk, having written a beautiful Missal without his leave, in the monastery of St. Pantalion, Helias ordered it to be publicly burned, in presence of the monks, so that no other should transgress, in a like manner, without permission. His death may be assigned, to the year 1042, if we follow the computation of G. Waitz, and on the 3rd of the April Ides, as found in the Chronicle of Marianus Scottus. Dempster has an entry of Helias the Solitary, and Abbot of the Scots, as also Arnold Wion, at the 12th of April. He was succeeded by Maiobus Scottus, a chaste, patient and wise man, who ruled eighteen years. Besides the foregoing writers, Dorgan, Menard, Bucelin, and Ferrarius, in his General Catalogue of the Saints, have the same date for his feast. Both at home and abroad, its commemoration seems to have been observed.

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  • Saint Paternus of Paderborn, April 10

     

    April 10 is the commemoration of an eleventh-century hermit saint, Paternus of Paderborn. The story of this heroic holy man, who lost his life in a fire which he himself had foretold,  is bound up with that of the Irish chronicler hermit Marianus Scotus who visited the cell which the blessed Paternus had occupied and saw the famous relic of the sleeping mat which had miraculously survived the flames. In his account below Canon O’Hanlon is keen to claim Paternus as an Irishman, as was the 17th-century hagiologist, Father John Colgan, who records him as a Scot. In the early Middle Ages Ireland was known as Scotia and its natives described as Scotti in the writings of continental commentators. Later the term was applied exclusively to Scotland and much to the chagrin of the Irish the monasteries in Germany founded by Irishmen, the Schottenklöster, were appropriated by the Scots. In relating the story of Paternus, Canon O’Hanlon also depicts his death as a testimony to holy obedience, for having prophesied the fire, the prophet refuses to break his hermit’s rule and perishes:

    St. Paternus, Recluse and Martyr, at Paderborn, in Lower Saxony.           
    [Eleventh Century]

    In the remarkable self-imolation of this faithful servant of Christ, we must admire his observance of what he deemed to be a duty, and adore the inscrutable ways, whereby Divine Providence regulates the life of man. At the 10th of April, Colgan’s list discloses the present saint’s name.  It would seem, our national hagiologist had his Acts ready for publication, because being an Irish Scot, and celebrated by his countryman, the Blessed Marianus Scotus, the Chronographer, his glorious death caused him to be greatly reverenced in Germany. This St. Paternus is called a Scot,  and he is noticed in the Bollandists’ colIection, where the circumstances related of him are set forth, in seven paragraphs.  From all we may reasonably infer, this celebrated recluse was born in Ireland, and probably, about the commencement of the eleventh century. Whether he became a recluse in his own country, or not, is hardly known; however, he seems to have left it, for the Continent, in order to adopt a course of life, attended with perfect self-denial, and practices of the greatest austerity. He travelled to Paderborn, in Germany, where a bishopric had been established, by the Emperor Charlemagne, about the close of the eighth century while its cathedral was consecrated by Pope Leo III  in person, during the year 796. Here, too, Charlemagne and other Emperors sometimes resided, and held diets of the Empire. Its Bishop became suffragan to the Archbishop of Mentz, a sovereign of the country, and a Prince of the Empire, while he ruled with extensive privileges. The name of this city is said to have been derived, from pader, “a rivulet,” which rises just under the high altar of the cathedral, and from born, “a spring.” In the beginning of the eleventh century, walls were built about this city. At the time of our saint’s arrival, there were two distinct monasteries in it; one belonging to the bishop of the place, and, probably, it was occupied, by a community of Cathedral Canons, while the other was in possession of a congregation of monks, to which Paternus belonged.

    In this very solitary place of abode, the Blessed Paternus lived for many years, quite retired from any commerce with the world. A year before his death, in a spirit of prophecy, he foretold a great fire, which should consume the city, where he dwelt, because of the sins of its people. This occurred in the year 1058. In it, he also perished; for, with the spirit of a martyr, Paternus refused safety, by a strict observance of his rule of life. As a demonstration of his sanctity, the mat on which he slept escaped the flames; and, it was afterwards held in great veneration, by the citizens of Paderborn. After his death, his sepulchre was illustrated by miracles, as Marianus Scotus relates.  The latter pious Irishman had set out from Cologne, on Monday after the Octave of Easter, A.D. 1059, with a view of becoming an inclusus, at Fulda. He resolved to visit Paderborn, on the way;  and, he tells us, that then, in the very cell, where Blessed Patern lived, he prayed on that same mat, which had escaped the flames. By the constant tradition and piety of the people of Paderborn, St. Paternus had been regarded from times remote, as one of the tutelary patrons of their city.  His name is recorded, by many writers and calendarists; such as, by Trithemius, Wion, Dorgan, Menard, Bucelin, Ferarius, Wilson, Camerarius, Dempster, and Simon Martin. Yet, the knowledge of Patern’s place of sepulcher had passed away from the memory of the people, nor were his miracles distinctly remembered, in the latter times.  Citing Arnold Wion, Dempster notices the present saint, in his Calendar, at this date, and as belonging to Scotland. In terms of high commendation, St. Peter Damien, a contemporary, mentions this saint, in that apologetical Epistle he wrote, and (which referred to resigning the Episcopal office. His reflections are chiefly on the subject of Patern’s devotion to duty, and on his leaving to the disposition of Divine Providence his own life, while a great public calamity was impending.

    The result of his trust, as the holy Cardinal observes, should cause us to fear, rather than question, the judgments of God. While it can scarcely be doubtful, that a prophet, who had a knowledge of the approaching destruction of a burning city, should have no revelation regarding his own death; the human mind may well cease to wonder, at the depths and mystery of the Almighty’s terrible punishments inflicted on men, and in which so holy a servant paid the forfeit of his life, while so many were guilty of crimes, not expiated by a true change of heart.



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