16 His own
habitation
faced the
east, while the cells of his compnnions were severally somewhat removed from
1
it.
east, while the cells of his compnnions were severally somewhat removed from
1
it.
O'Hanlon - Lives of the Irish Saints - v7
While many of his subjects were averse to wholesome discipline, others are said to have been pagan,
Dublin," pp. 20, 21. viiie Jour de Juillet, p. 164. 2"
s Historia Ecclesiastic i' See "Vies des Saints," tome viii. , See Dempster's
This, however, not alone admits of
8
doubt,s but, it is
altogether improba- ble, as Dublin had
not become a city,59 nor had it been erected into an ec- clesiastical centre of
government, at that
60 early period.
It
may be, that Dysi- bod was a bishop in some other part of
Ireland,
01 and that,
as the fame of Dublin
July 8. ]
LIVES OF THE IRISH SAINTS.
149
while a schism arose, and many opposed the teaching to be found in the Old
and New Testaments. 62 Even some are stated to have the joined Jewish
sect. 6* Difficulties seem to have beset him, in his administration of diocesan affairs ; and, for a long time, he steadily opposed the evils, which threatened him, while bearing with fortitude and patience those various calumnies and injuries that fell so thickly upon him. Even his personal safety seems to have been affected, and a conspiracy of his enemies helped to gather a band of rioters, who desired to depose him. Owing to the opposition of these turbu- lent characters among his flock, he was obliged at length to resign his bishop- ric. Disibodcollectedafewreligiousmentowhomherevealedhispurpose, which was, to leave his native country, family and friends, for the sake of Christ, whose vineyard he could not successfully continue to cultivate there, and to find in a foreign land, some field of labour, which might be productive of better results. It is thought to be probable, that Disibod exercised his episcopal functions, until the year 674/4 when he is supposed to have resigned the government of his See. Some writers assign an earlier date for his migration to the Continent. 63 Before parting from Ireland, an angel is said to have appeared in a dream, and told him, that he must wander thence, to kindle in dark places the light of the Gospel, and that he must not rest anywhere, until one day when he shall have come into a country, where his staff should stick in the earth, and afterwards become a green sapling. At the same time, Dysibod learned, how he should see a white hind, scratching a spring in the ground, and two rivers meeting, at that place. In consequence of those troubles, already alluded to, he left hi—s native country, resolving never more
to retur—
n. the
staff like so Irishmen of that many holy
Taking
period andresolvingtoseekanothersphereofduty,withcheerfulmindhe
prayed
" Lead
kindly light,"
66 and he trusted to God's
and
53 This must be
only calculated,
** Disibodus in Hibernia ibidem — natus,
on the uncertain data to be extracted from his Acts. ** This indefinite way of stating it leaves us ignorant of the exact place to which he is
copus. "
56 See an account of him on the 8th of
possibility of Pelagianism having spread in Ireland, at this time.
63 It is quite evident, that nearly all these statements are from the pure workings of imagination, on the part of the writer of our saint's Acts.
6* See the additions to Marianus Scotus' " Chronicon. " Ad annum 674 et 675.
6s In Les Petits Bollandistes' "Vies des Saints," it is set down at about A. D. 652. See tome viii. , viiie Jour de Juillet, p. 164.
66 The sentiment in a beautiful conveyed
Hymn, written by His Eminence John Henry Cardinal Newman, in his "Poems," many of which are so replete with true devotional
feeling.
6? See the Bollandists' "Acta Sanctorum,"
tomus ii. , Julii viii. De S. Disibodo Epis. et Confess. , &c. Vita Auctore S. Hilde- garde moniali, ex Ms. S. Maximinise Trevi- rensis,cap. i. , pp. 588to590.
May—the date for his festival—in the Fifth Volume of this work, Art. i.
57 See Harris' Ware, vol. i. , "Archbishops of Dublin," p. 304.
58 While he adopts this assertion on Wil-
son's credit, Harris states it as
from any authorities cited by that writer. See ibid.
. 59 The accompanying illustration presents a view of Dublin from Grafton-street. On
the right is a portion of Trinity College and nearly opposite on the left, the front of the former Houses of Parliament. Drawn from a photograph, by William F. Wakeman on thewood,engravedbyMrs. Millard.
pilgrim's
protection
ance for the future situation, where his work in life might procure him an
6 eternal reward. ?
Gentis Scotorum," tomus i. , lib. iv. , num. ccclxxiii,p. 205. New edition. Edinburgh 1829.
said to have gone.
5S
John Wilson, in his "Martyrologiam Anglicanum," at the 8th of July, speaks of him as Bishop of Dublin : " Ordina- tus est Dubliniensis in eodem regno Epis-
6°
See D'Alton's "Memoirs of the Arch- bishops of Dublin, "p. 21.
unsupported
very
epis- copus fuisse dicitur. " " Annales Ordinis S.
Benedicti," tomus i. , lib. xvi. , num. xliv. , p. 522.
6l
In a safe manner, Mabillon states:
6a
Father Thomas O'Sheerin suggests the
guid-
15° LIVES OF THE IRISH SAINTS. [July 8.
CHAPTER II.
TRAVELS OF ST. DYSIBOD, WITH HIS COMPANIONS GISWALD, SALUST AND CLEMENT —A DIVINE REVELATION BY WHICH HE IS BROUGHT TO SELECT THE SITE FOR HIS FUTURE RESIDENCE—HIS MONASTIC AND MISSIONARY LIFE AT DISENBERG—HE BECOMES POPULAR AMONG THE CHIEFS AND PEOPLE OF THE DISTRICT SURROUND- ING IT.
Moved by the spirit of God, St. Disibod was accompanied by three pious and
learned
men,
named Giswaldus x
or and who Gillilaldus, Salust, Clement,
Their first course was probably directed
travelled with him from Ireland.
to England, although St. Disibod's Acts are silent regarding the special
places visited by them. However, it is stated, that Disibod, and those who had accompanied him from Ireland, kept moving about and preaching from
2 before
abode. ThejourneyofthosestrangerswaschieflythroughFranceandGer- many, so far as we can interpret the order of narrative. It is likely, in after time, they had reached the course of the Lower Rhine, and had travelled along its left banks, through that highly romantic and precipitous duct through which it flows, from the present city of Bonn, to Coblentz, and on to liingen,3 where it is joined by the Nahe and its tributaries. The holy missionary's exemplary life and actions caused even the rude inhabitants of
those countries, through which St. Disibod travelled, to entertain a great veneration for him. His earnest, zealous and persuasive eloquence seemed to be directed only for the attainment of one end, to win over his fellow-crea- tures from the error of their ways. He preached the Gospel without cessation, everywhere producing a harvest of souls, by the exercise of his apostolic labours, yet oftentimes finding those persons, whom he exhorted in vain. He had a profound distrust in his own unaided exertions; and therefore, he frequently prayed the Almighty to assist and guide him.
Dysibod was at last consoled by a vision, which he had one night, having been assured by the Almighty, that his trials should cease, and that he should soon find a place of rest, to reward him for his toils and anxieties in God's service. It is by no means certain, that our saint lived so very shortly after the death of St. Benedict/ as has been stated by the Abbess St. Hildegarde,s or that he desired to establish a house of that order, wherever he purposed to rest. When he wished to gather around him a religious community, it seems most probable, he intended only to follow the monastic models and rules, which prevailed in Ireland during his time. After the interval already calcu- lated, as being spent in preaching and journeying on his mission, St. Disibod
one to for ten place another,
years,
finding
the site for his
permanent
Chapter 11. — * So is he styled, by Ma-
"
Annales Ordinis S. Bene- dict, tomus i. , lib. xvi. , num. xliv. , p.
522.
6 " Unde iter ingrediens nemorosa per avia solum,
Et nulla humani spectans vestigia cultus,
Praetereo arentem sitientibus undi- que terris
Dumnissum, riguasque perenni fonte Tabernas,
Arvaque Sauromatum, nuper metata colonis :
Et tandem primis Belgarum conspi- cor oris
Nivomagum, divi castra inclyta Con- stantini. "
billon, in his "
2
See John D'Alton's "Memoirs of the
Archbishops of Dublin," p. 20.
3 A finely coloured Map, Le Rhin de May-
ence a Coblenz, pi. vi. , in Klisee Rectus' "Nouvelle Geographie Universale," tome iii. , presents the physical features of this re- gion which are beautifully shown. See chap, iii. , sect, iii. , p. 550.
« This happened A. D. 543.
5"
Of St. Benedict she remarks rime migraverat. "
:
qui nuper-
—
Ausonius' "Idylia," x. Mosella, 11. 5—II.
July 8. ] LIVES OF THE IRISH SAINTS. 151 entered the Lower Palatinate of Germany. He appears to have travelled
6
through that picturesque region so happily described by the Poet Ausonius. It is said, that he and his companions wandered without the sacred sign, till one day, travelling through this distant part of Gallia, its future patron reached the Nahethal. No doubt, similar reports of that heathenism and paganism, existing in the wild woods and solitudes of northern Germany, which attracted St. Goar 1 and others from Aquitaine, had penetrated to Ireland, then the Island of Saints and of missionaries. A desire for spreading the Gospel among those people, inspired Disibod and his zealous companions, to under- take the labours of their mission. 8 Through the mountains of the Hunds- ruckregion^andbeyondthoseoftheHochWald10 andIdarWald,they
passed. At length, they penetrated to the valley of the Nahe.
That district lying round the villages of Sohren, Niedersoren, and Sohr-
"
Letters from Kreuznach," which have been
9 It stretches between the Rhine, the See Mabillon's " Annales Ordinis S. Bene-
11 on the and left of the old Roman road, were the fields I2 of right
schied,
ancient colonists, known as the Saurometes. In these wild mountain and forest districts, along the river Nahe, and where it flows into the Rhine, it is pretty clear, that in the sixth century the scanty population must have relapsed into entire paganism. Early as Christianity had been planted in those regions, it was not from Mainz or Treves, however, that efforts were now made to reclaim those rude populations to Christianity. The missiona- ries had come from a remote Island in the Western Ocean, and these too werethepioneersofcivilization. Intheinteriorofthatcountry,atthepresent time, every valley that descends towards the Rhine near Bingen is domi- nated by high donjons and walls, and there too begin those magnificent
oneitherbankofthatnobleriver. x3 TheGlanandthe Nahe were the rivers beside whose commingling waters, as had been foretold, the wanderers were to find their future home. "This is my place of rest," criedoutDysibodtohiscompanions,whentheyhadarrivedthere. 1* Ahigh and wood-crowned hill of difficult access presented itself, and the position was one of extreme beauty, in the eyes of those stranger pilgrims ; nor can
their taste and judgment be questioned on this point, by tourists who visit it
at the present day.
A strong probability exists, that St. Disibod had been created a "Regionary
J5withoutafixedSee and,wemaysuppose,thatsuchelevationwas Bishop, ;
andvine-clad
heights,
a consequence of his indefatigable missionary efforts. However this may be, near the confluence of the Nahe and the Glan, according to the legend, his staff stuck fast, and behold it burgeoned and unfolded into leafage. This was the sign he had so long desired. A white hind was grazing near, under whose feet a clear spring was welling forth.
I0 The German word W—ald—
many local denominations has the significa- tion of " forest. "
" The syllable sohr has no German or Teutonic root.
" Called " arva Sauromatum. "
"
Nouvelle Geogra- phie Universelle," tome iii. , chap, iii. , sect.
on the
The town of St. Goar, Rhine,
?
still preserves in remembrance the missionary zeal of its patron, St. Goar. He came from Aquitaine to convert the pagans of the Rhineland. He died there, a. d. 575.
8 In this description and in other accounts
which precede and follow, we have utilized
a very interesting series of articles intituled,
applied
to
published in The Glasgow Herald. See No.
iii. , pp. 547 to 555.
I4 This spot is situated about two miles
vi. , Thursday, September 2nd, 1875.
from Kreutznac, and one from Sponheim. dicti," tomus i. , lib. xvi. , sect, xliv. , p. 523.
Moselle and the Nahe, running chieflynorth and south. With the Vosges Mountains it is connected through the Hoch Wald chain. See "Gazetteer of the World," vol. vii. , p. 166.
"
Vies des Saints," tome viii. , viiie Jour de Juillet, p.
The holy man stood and worshipped
I3 See Elisee Reclus'
164. l6
The Life by St. Hildegarde thus de-
IS See Les Petits Bollandistes,
152 LIVES OE THE IRISH SAINTS. [July 8.
like Jacob, leaning on the top of his staff, admiring, as if by some forewarn- ing instinct, the beauty of that scene. He prayed, likewise, that other souls
might delight in frequenting it, and that a faithful people might serve God
there. Not disobedient to the heavenly vision, Disibod and his companions
built themselves huts at the foot of that hill.
16 His own habitation faced the
east, while the cells of his compnnions were severally somewhat removed from
1
it. ' For a considerable time, they lived on herbs and roots, not having any
oth er kind of food. Sometimes, when hunters or fishers entered this wood, for
the purpose of enjoying the excitement of their respective pursuits, and when woodsmen came there to gather wood, or for other reasons, they found Dysi-
bod engaged in digging for his daily sustenance or employed in collecting what was necessary for his support. Soon the rumour spread abroad, that a
holy man and his companions, no doubt divinely inspired, had come to settle in that wild place. The people respecting their motives began to furnish them with means for living among them, in return for which kindness, the missionaries studied and learned their language, that so they might better in- struct those to whom they announced the words of eternal life. The poor and needy were encouraged to approach the hermits' cells, where they were fed with what food those pious men could spare, while they were taught to labour for that food which is not perishable. The examples of the Eastern solitaries, such as Anthony aud Macharius, was a model on which Dysibod and his companion fashioned their lives. Lest the ancient serpent might pre- vail against them, they practised great mortification, and many austerities, that they might bring their flesh into complete subjection under the spirit. In return for his self-sacrificing mode of living, St. Dysibod was gifted with the power of working miracles. Many who were sick and infirm he healed ; but especially, through a sincere humility, he avoided as much as possible the praise and admiration of men.
The original populations of that district, in which Disibod laboured as a missionary, were probably the Sauromatian colony and their descendants ; while the Frankish conquests added only thinly scattered settlements, here and there, throughout the Wald. The fame of St. Disibod's sanctity could hardly fail to spread abroad, and accordingly, as if by a spontaneous move- ment, several people collected and built an oratory for him, on the eastern side of that mountain where he dwelt, and it was intended for his accommo- dation, so that he might celebrate the Divine mysteries there, and engage in
his offices of prayer and sacrifice. This was contrived, likewise, to prevent
an easy access, which might bring pilgrims in greater crowds to him, and thus interrupt his daily round of spiritual exercises. Although he led a soli-
l8
in that place, yet was he accessible, not only to the brothers of his community, but even to strangers, who came to him for advice or instruc- tion. Before his death, the holy man saw a chapel erected o—n the eastern
tary life
brow of that hill. In li—
ke a or collection of huts the nucleus manner, village
of the later Studenheim was built on a plain at its western foot, when the thornsandbrambleshadbeenremoved. Gardensandsmallpaddockswere there enclosed, to serve for his purposes and temporal wants. He erected a monastery *9 accordingly, and he collected about him many monks, belong-
scribes it:
cum
"
Mons autem ille in
ries.
,8 In Harris' it is stated he lived there Ware,
""
an Eremetick Life," vol. i. , Archbishops
of Dublin," p. 304.
' 9 While some writers have the erection of
this monastery at A. n. 674, others place it at a much earlier date.
plusquam
milliare unum eo erat. " tempore
adjacentibus
sibi
silvis,
locis
quoque
perviis et inviis (non unius hominis sed com-
provincialium, tam minorum quam majorum)
17 This description is quite in keeping, with the plan of the primitive Irish monaste-
circuital,
July 8. ] LIVES OF THE IRISH SAINTS. 153
ing, it has been said, to the Order of St. Benedict. However, this latter statement does not appear to be correct ; for, it is much more probable, that St. Dysibod and his companions lived under an Irish form of rule, which in times long subsequent was supplanted there by that of St. Benedict. 10 Soon his congregation began to increase, and he endeavoured to govern it in a manner,whichmightservetorepulsetheapproachofsinamongthem. He warned the monks, to put on the whole armour of Christ ; to be chaste, humble, disinterested and persevering in virtue. He cautioned thern against the spirit of worldliness, which was to be overcome, by strict adhesion to their rules of discipline. The number of his monks was fifty, in the earlier period of his foundation; but before twelve years had passed over, that number was largely increased. He was always careful to prove well the merits
of those, who sought admission to his institute. Having been elected Abbot
by the religious who followed him there, he applied to the faithful discharge of those responsible duties devolving on him. Many came from distant places to visit St. Dysibod, and these always recommended themselves to his prayers and patronage. They declared, also, that as the Almighty had sent such a great servant to dwell among them, so was it their duty to make a pil- grimagetohissolitude,andtohonourhimineverypossibleway. Theholy missioner received from one of the territorial proprietors, near the confluence of the Rivers Glan and Nahe, as a provision for future support, and as a means to procure temporal necessaries, the gift of a large tract of a high wooded mountain. 21 Both the chiefs and people of that district resolved the saintandhissuccessorsshouldremainamongthem. Theentirehillandits appurtenances were given to the monks, who dwelt there. This was regarded as their patrimony, because of the many wonders the Almighty had wrought through their instrumentality. As if with one voice, the donors cried out : 4< Praises be to thee O Lord God, who hath deigned to send this saint among us ! " While Dysibod gratefully received this gift, he also dreaded, that it might prove an impediment to his spiritual well-doing. He fell on his knees and prayed, that this gift might be fruitful alone in bringing souls to Christ.
The site of his monastery took the appropriate name of Mount Disibod,
23 Its
2*
after the saint 22 and at it is called or
present Dysenberg Disenberg.
——
later ruined monastery also called Dissibodenberg near Staudemheim,
;
risesovertheRiverNahe. BytheFrench,hisplacewasdesignatedMont-
SaintDisibode. 2s Awork,intituled"DeMonachorumProfectuinSolitudine
2<5
which was intended chiefly for the instruction of his dis- ciples, has been ascribed to him. Thomas Dempster, the Scotchman, tells
agentium," lib. i. ,
2? thathesawa
discredit this statement of Dempster, but he does not state on what grounds.
us,
fragment
ofthiswork. TheRev. Dr. 28seemsto Lanigan
Probably, however, it was owing to his natural distrust regarding the honesty and veracity of our national saint-stealer.
Owing to the merits of this holy servant of God, many miracles and signs
20
It is strange, that the acute and learned Irish historian, Rev. Dr. Lanigan, should
on the Continent," sect, viii. , Route 100, p. 511.
25 See Les Petits " Vies des Bollandistes,
Saints," tome viii. , viiie Jour de Juillet, p.
have fallen into the error of his rule
tliat of St. Benedict. See "Ecclesiastical History of Ireland," vol. iii. , chap, xviii. ,
sect, ix. , p. 1 14.
21 "
See John D'Alton's Memoirs of the Archbishops of Dublin," p. 20.
See Harris' Ware, vol. i. , Archbishops of Dublin," p. 304.
22
See Arnold Wion's "Lignum Vitse,"
27 See " Historia EcclesiasticaGentis Sco- torum," tomus i. , lib. iv. , num. 373, p. 205.
lib. ix. , cap. 58.
23 In Latin, called "Mons Sancti Disibodi. "
24 See " Handbook for Travellers Murray's
2g
See his "Ecclesiastical History of Ire-
being
164.
26 u
land," vol. iii. , chap, xviii. , sect, ix. , n. 113, p. 115.
154 LIVES OF THE IRISH SAINTS. [July 8.
were wrought through him. Among these are specified his restoring to speech a man, whose tongue had been paralyzed, so that he had not the power of speaking, and this he intimated by signs to the saint. The latter prayed, and then,inimitationofourDivineLord,hecriedout "InthenameofHimwho
:
said to the mute man, effeta, and he began to speak, I order that thou depart from the tongue of this man, which thou hast bound with a chain of infirmity, and henceforth never prevent him from speaking," These words were addressed to the evil spirit. Immediately the man found words to return thankstoGodandtohissaint. Inlikemannerwasadropsicalpersonanda leper healed, although through humility St. Dysibod would wish to conceal his agency in those matters, and to refer all such supernatural benefits, not to his own merits, but to the omnipotence of God alone. The blind, the lame, the weak, as also those possessed by the devil, and persons who had been deprived of their senses, came to him from places far and near, and as the virtue of the Almighty had been exercised through him, they were healed
from their several infirmities.
He led a much stricter life, however, than even the rule demanded, which
had been established for his monks. Although living in such close proximity tothem,Disibod,it issaid,neverremovedintotheircloisters,norassumed the habits of their order j but, he lived a life more austere and self-denying,
2
than that required from his subjects. ^ While spending his days as a hermit,
he laboured zealously to urge upon them the practice of every good work, while he so comforted them, that they desired not to have any other master during his lifetime, so gentle and so inoffensive was his method of governing them. Althoughhehadsuggestedtohismonksthedesirabilityofelecting some other superior to fill his place, yet they would not entertain such a pro- posal. The fame of his holiness and of his happy disposition spread far and wide, so that many persons flocked to his place, even from distant provinces. The people of the villages around him were also delighted to act the part of good neighbours and of good Christians, while they lent willing and very material aid to forward all his enterprises. He thus lived a retired and peni- tential life for thirty years, at Dissenberg, watching and fasting, taking only the most frugal and coarse food, and using a plain rough garment. He imitated the retirement of Blessed Paul, the first hermit, preferring the soli- tude of the desert to the towns which are the haunts of men. We are told, that he celebrated the Divine office of the Altar, not after the manner of a bishop,butaccordingtothecustomofpoorpriests. Alwayswashecheerful in disposition, and his heart was never oppressed with sorrow, endeavouring in all ways to imitate the patience of Christ under affliction. 3°
CHAPTER III.
PROPHECIES OF ST. DISIBOD—HIS DECLINING YEARS AND APPROACH OF DEATH—DATES ASSIGNED FOR IT—MIRACLES WHICH AFTERWARDS TOOK PLACE—FESTIVALS AND MEMORIALS—SUBSEQUENT HISTORY OF DISSENBODENBURG—CONCLUSION.
Having spent a long life in Disenberg, and preached much in the neighbour- 1
hood of Mainz, when his multiplied labours there and age had greatly wasted
'9 Sttibid. , sect, ix. , p. 1 14.
s° See the Bollandists' "Acta Sancto- rum," tomus i. , Julii viii. De S. Disibodo
Moguntini, in Germania. Vita auctore S. Hildegrade moniali, cap. ii. , iii. , pp. 590 to 593.
Epis.
et Confess, in Dysenberg, Territorii
Chapter hi. — x See Rev. S.
Baring-
July 8. ] LIVES OF THE IRISH SAINTS. 155
his strength, Dysibod predicted to his brethren that their state of existing pros- perity should not always continue, but that the devil, envying their happiness and remembering how much they had served to weaken his power, should labour to bring on them and on their successors future oppression and temporal calamities. he consoled them
However,
of heart, I have hitherto earnestly endeavoured and desired, that I may not live to see your tribulation in this world, and I trust in God this shall happen. Yet, know you, that as my bodily strength is now failing fast, and as my death is near, after you shall have suffered oppression, in later times, better and more prosperous events shall take place, so that even your successors shall abound in possessions, far greater than those I leave you. " When his brethren heard him speak thus, they were filled with sorrow, which found vent in tears, for they now knew, that his death must soon happen. Soon the rumour of his prophecy spread among the neighbouring people, who flocked to him as to their chief patron. They were desirous to receive his last instructions and blessing. He did not conceal from them the secret of his approaching end, but offered up his prayers for them. He then recom- mended to them the care of his monastery and the place ; he also gave his last admonition and blessing. None knew through what medium he pre- judged his near approach to death, except a few religious men to whom he revealed it ; some said, he had an angelic admonition, although he concealed a knowledge of it from men, lest his virtues should be too greatly extolled. All his visitors parted from him, with visible manifestations of grief, because they were to see him living for the last time. More owing to labour than to old age, sickness fell upon him. Then calling all his brethren together, he announced to them who was to be their future superior, and to him he com- mended the guardianship of the monks and their place. He was the same person, as had been formerly recommended for succession. Then with sorrowful voice and in tears, he besought them to lay his body within that oratory, where he had spent a solitary life for so many years, and he pointed out the exact spot where he wished to be interred. This they promised should be done, and in tears, all proclaimed his various good works and holy morals. They exclaimed : "Alas ! alas ! what shall become of us, when we lose you, the consoler and defender of our souls and bodies ! " And, as the thirsting stag pants for the living waters, so did the monks desire he should remain much longer among them, for his presence was as a light for their eyes, and
as a balm for their hearts. His illness still increasing, he called them together once more, and telling them, that the last hour had come, he calmly expired
in their presence, in the eighty-first year of his age. Immediately, a delightful odour, as of myrrh and frankincense, filled that cell, while other miracles like-
wise took,place.
When he had attained that advanced age, he is said to have died, on the
8th day of July, according to St. Hildegarde's account. This statement has been followed by many other writers. However, it is supposed, that this was only the feast for a Translation of St. Disibod's Relics, and not the true date for his death. 2 The foregoing statement of St. Hildegarde probably rests only on some inexact tradition, and as a matter of established certainty, it has been contested.
Everywhere spread the news of his death throughout all that province, when
"
Gould's. Lives of the Saints," vol. vii. ,
July 8, p. 187.
corps, ou de sa translation dont Ton faisoit
la fete du temps de saint Hildegarde. " Baillet's "Vies des Saints," tome hi. ,
Sept. viii. , sec. iii.
2"
etoit plutot le jour de l'elevation de son
II y a apparance que leVIII. de Juillel
by saying :
'* With and sorrow sighs
156 LIVES OF THE IRISH SAINTS. [July 8.
multitudes flocked to assist at his funeral obsequies, and to witness the wonderswhichtheAlmightywroughtinhonourofHisfaithfulservant. For thirty days after St. Dysibod's decease a miraculous odour was diffused around his grave ; while many lame, blind and deaf persons, as also several demented and infirm, received healing by touching even the clay in which he was buried. The nun St. Hildegarde observes, that those miracles became less frequent ostensibly, because people trusted over much to experience them, without merits and good works of their own, while the Holy Spirit measures their accomplishment for a purpose different from the expectations of men, and even produces hidden miracles of grace in their souls, although signs and wonders may not be visible in great physical changes. She adds many other useful moral reflections, which, however, may be pretermitted, as they have no special bearing on personal details, regarding our saint's biography. 3
There are writers who aver, that St. Dysibod having come into Germany « a little while after the death of St. Benedicts must have lived there also towards the close of the sixth century. While some place his death, so early as about the year 580, there are others, who think it took place one hundred years later. 6 At the year 639, his departure is noticed by Christopher Brower
j7 while Adrien Baillet places it
other writers calculate it about a. d. 674 ;
towards the year 700. 9 The death of St.
Dublin," pp. 20, 21. viiie Jour de Juillet, p. 164. 2"
s Historia Ecclesiastic i' See "Vies des Saints," tome viii. , See Dempster's
This, however, not alone admits of
8
doubt,s but, it is
altogether improba- ble, as Dublin had
not become a city,59 nor had it been erected into an ec- clesiastical centre of
government, at that
60 early period.
It
may be, that Dysi- bod was a bishop in some other part of
Ireland,
01 and that,
as the fame of Dublin
July 8. ]
LIVES OF THE IRISH SAINTS.
149
while a schism arose, and many opposed the teaching to be found in the Old
and New Testaments. 62 Even some are stated to have the joined Jewish
sect. 6* Difficulties seem to have beset him, in his administration of diocesan affairs ; and, for a long time, he steadily opposed the evils, which threatened him, while bearing with fortitude and patience those various calumnies and injuries that fell so thickly upon him. Even his personal safety seems to have been affected, and a conspiracy of his enemies helped to gather a band of rioters, who desired to depose him. Owing to the opposition of these turbu- lent characters among his flock, he was obliged at length to resign his bishop- ric. Disibodcollectedafewreligiousmentowhomherevealedhispurpose, which was, to leave his native country, family and friends, for the sake of Christ, whose vineyard he could not successfully continue to cultivate there, and to find in a foreign land, some field of labour, which might be productive of better results. It is thought to be probable, that Disibod exercised his episcopal functions, until the year 674/4 when he is supposed to have resigned the government of his See. Some writers assign an earlier date for his migration to the Continent. 63 Before parting from Ireland, an angel is said to have appeared in a dream, and told him, that he must wander thence, to kindle in dark places the light of the Gospel, and that he must not rest anywhere, until one day when he shall have come into a country, where his staff should stick in the earth, and afterwards become a green sapling. At the same time, Dysibod learned, how he should see a white hind, scratching a spring in the ground, and two rivers meeting, at that place. In consequence of those troubles, already alluded to, he left hi—s native country, resolving never more
to retur—
n. the
staff like so Irishmen of that many holy
Taking
period andresolvingtoseekanothersphereofduty,withcheerfulmindhe
prayed
" Lead
kindly light,"
66 and he trusted to God's
and
53 This must be
only calculated,
** Disibodus in Hibernia ibidem — natus,
on the uncertain data to be extracted from his Acts. ** This indefinite way of stating it leaves us ignorant of the exact place to which he is
copus. "
56 See an account of him on the 8th of
possibility of Pelagianism having spread in Ireland, at this time.
63 It is quite evident, that nearly all these statements are from the pure workings of imagination, on the part of the writer of our saint's Acts.
6* See the additions to Marianus Scotus' " Chronicon. " Ad annum 674 et 675.
6s In Les Petits Bollandistes' "Vies des Saints," it is set down at about A. D. 652. See tome viii. , viiie Jour de Juillet, p. 164.
66 The sentiment in a beautiful conveyed
Hymn, written by His Eminence John Henry Cardinal Newman, in his "Poems," many of which are so replete with true devotional
feeling.
6? See the Bollandists' "Acta Sanctorum,"
tomus ii. , Julii viii. De S. Disibodo Epis. et Confess. , &c. Vita Auctore S. Hilde- garde moniali, ex Ms. S. Maximinise Trevi- rensis,cap. i. , pp. 588to590.
May—the date for his festival—in the Fifth Volume of this work, Art. i.
57 See Harris' Ware, vol. i. , "Archbishops of Dublin," p. 304.
58 While he adopts this assertion on Wil-
son's credit, Harris states it as
from any authorities cited by that writer. See ibid.
. 59 The accompanying illustration presents a view of Dublin from Grafton-street. On
the right is a portion of Trinity College and nearly opposite on the left, the front of the former Houses of Parliament. Drawn from a photograph, by William F. Wakeman on thewood,engravedbyMrs. Millard.
pilgrim's
protection
ance for the future situation, where his work in life might procure him an
6 eternal reward. ?
Gentis Scotorum," tomus i. , lib. iv. , num. ccclxxiii,p. 205. New edition. Edinburgh 1829.
said to have gone.
5S
John Wilson, in his "Martyrologiam Anglicanum," at the 8th of July, speaks of him as Bishop of Dublin : " Ordina- tus est Dubliniensis in eodem regno Epis-
6°
See D'Alton's "Memoirs of the Arch- bishops of Dublin, "p. 21.
unsupported
very
epis- copus fuisse dicitur. " " Annales Ordinis S.
Benedicti," tomus i. , lib. xvi. , num. xliv. , p. 522.
6l
In a safe manner, Mabillon states:
6a
Father Thomas O'Sheerin suggests the
guid-
15° LIVES OF THE IRISH SAINTS. [July 8.
CHAPTER II.
TRAVELS OF ST. DYSIBOD, WITH HIS COMPANIONS GISWALD, SALUST AND CLEMENT —A DIVINE REVELATION BY WHICH HE IS BROUGHT TO SELECT THE SITE FOR HIS FUTURE RESIDENCE—HIS MONASTIC AND MISSIONARY LIFE AT DISENBERG—HE BECOMES POPULAR AMONG THE CHIEFS AND PEOPLE OF THE DISTRICT SURROUND- ING IT.
Moved by the spirit of God, St. Disibod was accompanied by three pious and
learned
men,
named Giswaldus x
or and who Gillilaldus, Salust, Clement,
Their first course was probably directed
travelled with him from Ireland.
to England, although St. Disibod's Acts are silent regarding the special
places visited by them. However, it is stated, that Disibod, and those who had accompanied him from Ireland, kept moving about and preaching from
2 before
abode. ThejourneyofthosestrangerswaschieflythroughFranceandGer- many, so far as we can interpret the order of narrative. It is likely, in after time, they had reached the course of the Lower Rhine, and had travelled along its left banks, through that highly romantic and precipitous duct through which it flows, from the present city of Bonn, to Coblentz, and on to liingen,3 where it is joined by the Nahe and its tributaries. The holy missionary's exemplary life and actions caused even the rude inhabitants of
those countries, through which St. Disibod travelled, to entertain a great veneration for him. His earnest, zealous and persuasive eloquence seemed to be directed only for the attainment of one end, to win over his fellow-crea- tures from the error of their ways. He preached the Gospel without cessation, everywhere producing a harvest of souls, by the exercise of his apostolic labours, yet oftentimes finding those persons, whom he exhorted in vain. He had a profound distrust in his own unaided exertions; and therefore, he frequently prayed the Almighty to assist and guide him.
Dysibod was at last consoled by a vision, which he had one night, having been assured by the Almighty, that his trials should cease, and that he should soon find a place of rest, to reward him for his toils and anxieties in God's service. It is by no means certain, that our saint lived so very shortly after the death of St. Benedict/ as has been stated by the Abbess St. Hildegarde,s or that he desired to establish a house of that order, wherever he purposed to rest. When he wished to gather around him a religious community, it seems most probable, he intended only to follow the monastic models and rules, which prevailed in Ireland during his time. After the interval already calcu- lated, as being spent in preaching and journeying on his mission, St. Disibod
one to for ten place another,
years,
finding
the site for his
permanent
Chapter 11. — * So is he styled, by Ma-
"
Annales Ordinis S. Bene- dict, tomus i. , lib. xvi. , num. xliv. , p.
522.
6 " Unde iter ingrediens nemorosa per avia solum,
Et nulla humani spectans vestigia cultus,
Praetereo arentem sitientibus undi- que terris
Dumnissum, riguasque perenni fonte Tabernas,
Arvaque Sauromatum, nuper metata colonis :
Et tandem primis Belgarum conspi- cor oris
Nivomagum, divi castra inclyta Con- stantini. "
billon, in his "
2
See John D'Alton's "Memoirs of the
Archbishops of Dublin," p. 20.
3 A finely coloured Map, Le Rhin de May-
ence a Coblenz, pi. vi. , in Klisee Rectus' "Nouvelle Geographie Universale," tome iii. , presents the physical features of this re- gion which are beautifully shown. See chap, iii. , sect, iii. , p. 550.
« This happened A. D. 543.
5"
Of St. Benedict she remarks rime migraverat. "
:
qui nuper-
—
Ausonius' "Idylia," x. Mosella, 11. 5—II.
July 8. ] LIVES OF THE IRISH SAINTS. 151 entered the Lower Palatinate of Germany. He appears to have travelled
6
through that picturesque region so happily described by the Poet Ausonius. It is said, that he and his companions wandered without the sacred sign, till one day, travelling through this distant part of Gallia, its future patron reached the Nahethal. No doubt, similar reports of that heathenism and paganism, existing in the wild woods and solitudes of northern Germany, which attracted St. Goar 1 and others from Aquitaine, had penetrated to Ireland, then the Island of Saints and of missionaries. A desire for spreading the Gospel among those people, inspired Disibod and his zealous companions, to under- take the labours of their mission. 8 Through the mountains of the Hunds- ruckregion^andbeyondthoseoftheHochWald10 andIdarWald,they
passed. At length, they penetrated to the valley of the Nahe.
That district lying round the villages of Sohren, Niedersoren, and Sohr-
"
Letters from Kreuznach," which have been
9 It stretches between the Rhine, the See Mabillon's " Annales Ordinis S. Bene-
11 on the and left of the old Roman road, were the fields I2 of right
schied,
ancient colonists, known as the Saurometes. In these wild mountain and forest districts, along the river Nahe, and where it flows into the Rhine, it is pretty clear, that in the sixth century the scanty population must have relapsed into entire paganism. Early as Christianity had been planted in those regions, it was not from Mainz or Treves, however, that efforts were now made to reclaim those rude populations to Christianity. The missiona- ries had come from a remote Island in the Western Ocean, and these too werethepioneersofcivilization. Intheinteriorofthatcountry,atthepresent time, every valley that descends towards the Rhine near Bingen is domi- nated by high donjons and walls, and there too begin those magnificent
oneitherbankofthatnobleriver. x3 TheGlanandthe Nahe were the rivers beside whose commingling waters, as had been foretold, the wanderers were to find their future home. "This is my place of rest," criedoutDysibodtohiscompanions,whentheyhadarrivedthere. 1* Ahigh and wood-crowned hill of difficult access presented itself, and the position was one of extreme beauty, in the eyes of those stranger pilgrims ; nor can
their taste and judgment be questioned on this point, by tourists who visit it
at the present day.
A strong probability exists, that St. Disibod had been created a "Regionary
J5withoutafixedSee and,wemaysuppose,thatsuchelevationwas Bishop, ;
andvine-clad
heights,
a consequence of his indefatigable missionary efforts. However this may be, near the confluence of the Nahe and the Glan, according to the legend, his staff stuck fast, and behold it burgeoned and unfolded into leafage. This was the sign he had so long desired. A white hind was grazing near, under whose feet a clear spring was welling forth.
I0 The German word W—ald—
many local denominations has the significa- tion of " forest. "
" The syllable sohr has no German or Teutonic root.
" Called " arva Sauromatum. "
"
Nouvelle Geogra- phie Universelle," tome iii. , chap, iii. , sect.
on the
The town of St. Goar, Rhine,
?
still preserves in remembrance the missionary zeal of its patron, St. Goar. He came from Aquitaine to convert the pagans of the Rhineland. He died there, a. d. 575.
8 In this description and in other accounts
which precede and follow, we have utilized
a very interesting series of articles intituled,
applied
to
published in The Glasgow Herald. See No.
iii. , pp. 547 to 555.
I4 This spot is situated about two miles
vi. , Thursday, September 2nd, 1875.
from Kreutznac, and one from Sponheim. dicti," tomus i. , lib. xvi. , sect, xliv. , p. 523.
Moselle and the Nahe, running chieflynorth and south. With the Vosges Mountains it is connected through the Hoch Wald chain. See "Gazetteer of the World," vol. vii. , p. 166.
"
Vies des Saints," tome viii. , viiie Jour de Juillet, p.
The holy man stood and worshipped
I3 See Elisee Reclus'
164. l6
The Life by St. Hildegarde thus de-
IS See Les Petits Bollandistes,
152 LIVES OE THE IRISH SAINTS. [July 8.
like Jacob, leaning on the top of his staff, admiring, as if by some forewarn- ing instinct, the beauty of that scene. He prayed, likewise, that other souls
might delight in frequenting it, and that a faithful people might serve God
there. Not disobedient to the heavenly vision, Disibod and his companions
built themselves huts at the foot of that hill.
16 His own habitation faced the
east, while the cells of his compnnions were severally somewhat removed from
1
it. ' For a considerable time, they lived on herbs and roots, not having any
oth er kind of food. Sometimes, when hunters or fishers entered this wood, for
the purpose of enjoying the excitement of their respective pursuits, and when woodsmen came there to gather wood, or for other reasons, they found Dysi-
bod engaged in digging for his daily sustenance or employed in collecting what was necessary for his support. Soon the rumour spread abroad, that a
holy man and his companions, no doubt divinely inspired, had come to settle in that wild place. The people respecting their motives began to furnish them with means for living among them, in return for which kindness, the missionaries studied and learned their language, that so they might better in- struct those to whom they announced the words of eternal life. The poor and needy were encouraged to approach the hermits' cells, where they were fed with what food those pious men could spare, while they were taught to labour for that food which is not perishable. The examples of the Eastern solitaries, such as Anthony aud Macharius, was a model on which Dysibod and his companion fashioned their lives. Lest the ancient serpent might pre- vail against them, they practised great mortification, and many austerities, that they might bring their flesh into complete subjection under the spirit. In return for his self-sacrificing mode of living, St. Dysibod was gifted with the power of working miracles. Many who were sick and infirm he healed ; but especially, through a sincere humility, he avoided as much as possible the praise and admiration of men.
The original populations of that district, in which Disibod laboured as a missionary, were probably the Sauromatian colony and their descendants ; while the Frankish conquests added only thinly scattered settlements, here and there, throughout the Wald. The fame of St. Disibod's sanctity could hardly fail to spread abroad, and accordingly, as if by a spontaneous move- ment, several people collected and built an oratory for him, on the eastern side of that mountain where he dwelt, and it was intended for his accommo- dation, so that he might celebrate the Divine mysteries there, and engage in
his offices of prayer and sacrifice. This was contrived, likewise, to prevent
an easy access, which might bring pilgrims in greater crowds to him, and thus interrupt his daily round of spiritual exercises. Although he led a soli-
l8
in that place, yet was he accessible, not only to the brothers of his community, but even to strangers, who came to him for advice or instruc- tion. Before his death, the holy man saw a chapel erected o—n the eastern
tary life
brow of that hill. In li—
ke a or collection of huts the nucleus manner, village
of the later Studenheim was built on a plain at its western foot, when the thornsandbrambleshadbeenremoved. Gardensandsmallpaddockswere there enclosed, to serve for his purposes and temporal wants. He erected a monastery *9 accordingly, and he collected about him many monks, belong-
scribes it:
cum
"
Mons autem ille in
ries.
,8 In Harris' it is stated he lived there Ware,
""
an Eremetick Life," vol. i. , Archbishops
of Dublin," p. 304.
' 9 While some writers have the erection of
this monastery at A. n. 674, others place it at a much earlier date.
plusquam
milliare unum eo erat. " tempore
adjacentibus
sibi
silvis,
locis
quoque
perviis et inviis (non unius hominis sed com-
provincialium, tam minorum quam majorum)
17 This description is quite in keeping, with the plan of the primitive Irish monaste-
circuital,
July 8. ] LIVES OF THE IRISH SAINTS. 153
ing, it has been said, to the Order of St. Benedict. However, this latter statement does not appear to be correct ; for, it is much more probable, that St. Dysibod and his companions lived under an Irish form of rule, which in times long subsequent was supplanted there by that of St. Benedict. 10 Soon his congregation began to increase, and he endeavoured to govern it in a manner,whichmightservetorepulsetheapproachofsinamongthem. He warned the monks, to put on the whole armour of Christ ; to be chaste, humble, disinterested and persevering in virtue. He cautioned thern against the spirit of worldliness, which was to be overcome, by strict adhesion to their rules of discipline. The number of his monks was fifty, in the earlier period of his foundation; but before twelve years had passed over, that number was largely increased. He was always careful to prove well the merits
of those, who sought admission to his institute. Having been elected Abbot
by the religious who followed him there, he applied to the faithful discharge of those responsible duties devolving on him. Many came from distant places to visit St. Dysibod, and these always recommended themselves to his prayers and patronage. They declared, also, that as the Almighty had sent such a great servant to dwell among them, so was it their duty to make a pil- grimagetohissolitude,andtohonourhimineverypossibleway. Theholy missioner received from one of the territorial proprietors, near the confluence of the Rivers Glan and Nahe, as a provision for future support, and as a means to procure temporal necessaries, the gift of a large tract of a high wooded mountain. 21 Both the chiefs and people of that district resolved the saintandhissuccessorsshouldremainamongthem. Theentirehillandits appurtenances were given to the monks, who dwelt there. This was regarded as their patrimony, because of the many wonders the Almighty had wrought through their instrumentality. As if with one voice, the donors cried out : 4< Praises be to thee O Lord God, who hath deigned to send this saint among us ! " While Dysibod gratefully received this gift, he also dreaded, that it might prove an impediment to his spiritual well-doing. He fell on his knees and prayed, that this gift might be fruitful alone in bringing souls to Christ.
The site of his monastery took the appropriate name of Mount Disibod,
23 Its
2*
after the saint 22 and at it is called or
present Dysenberg Disenberg.
——
later ruined monastery also called Dissibodenberg near Staudemheim,
;
risesovertheRiverNahe. BytheFrench,hisplacewasdesignatedMont-
SaintDisibode. 2s Awork,intituled"DeMonachorumProfectuinSolitudine
2<5
which was intended chiefly for the instruction of his dis- ciples, has been ascribed to him. Thomas Dempster, the Scotchman, tells
agentium," lib. i. ,
2? thathesawa
discredit this statement of Dempster, but he does not state on what grounds.
us,
fragment
ofthiswork. TheRev. Dr. 28seemsto Lanigan
Probably, however, it was owing to his natural distrust regarding the honesty and veracity of our national saint-stealer.
Owing to the merits of this holy servant of God, many miracles and signs
20
It is strange, that the acute and learned Irish historian, Rev. Dr. Lanigan, should
on the Continent," sect, viii. , Route 100, p. 511.
25 See Les Petits " Vies des Bollandistes,
Saints," tome viii. , viiie Jour de Juillet, p.
have fallen into the error of his rule
tliat of St. Benedict. See "Ecclesiastical History of Ireland," vol. iii. , chap, xviii. ,
sect, ix. , p. 1 14.
21 "
See John D'Alton's Memoirs of the Archbishops of Dublin," p. 20.
See Harris' Ware, vol. i. , Archbishops of Dublin," p. 304.
22
See Arnold Wion's "Lignum Vitse,"
27 See " Historia EcclesiasticaGentis Sco- torum," tomus i. , lib. iv. , num. 373, p. 205.
lib. ix. , cap. 58.
23 In Latin, called "Mons Sancti Disibodi. "
24 See " Handbook for Travellers Murray's
2g
See his "Ecclesiastical History of Ire-
being
164.
26 u
land," vol. iii. , chap, xviii. , sect, ix. , n. 113, p. 115.
154 LIVES OF THE IRISH SAINTS. [July 8.
were wrought through him. Among these are specified his restoring to speech a man, whose tongue had been paralyzed, so that he had not the power of speaking, and this he intimated by signs to the saint. The latter prayed, and then,inimitationofourDivineLord,hecriedout "InthenameofHimwho
:
said to the mute man, effeta, and he began to speak, I order that thou depart from the tongue of this man, which thou hast bound with a chain of infirmity, and henceforth never prevent him from speaking," These words were addressed to the evil spirit. Immediately the man found words to return thankstoGodandtohissaint. Inlikemannerwasadropsicalpersonanda leper healed, although through humility St. Dysibod would wish to conceal his agency in those matters, and to refer all such supernatural benefits, not to his own merits, but to the omnipotence of God alone. The blind, the lame, the weak, as also those possessed by the devil, and persons who had been deprived of their senses, came to him from places far and near, and as the virtue of the Almighty had been exercised through him, they were healed
from their several infirmities.
He led a much stricter life, however, than even the rule demanded, which
had been established for his monks. Although living in such close proximity tothem,Disibod,it issaid,neverremovedintotheircloisters,norassumed the habits of their order j but, he lived a life more austere and self-denying,
2
than that required from his subjects. ^ While spending his days as a hermit,
he laboured zealously to urge upon them the practice of every good work, while he so comforted them, that they desired not to have any other master during his lifetime, so gentle and so inoffensive was his method of governing them. Althoughhehadsuggestedtohismonksthedesirabilityofelecting some other superior to fill his place, yet they would not entertain such a pro- posal. The fame of his holiness and of his happy disposition spread far and wide, so that many persons flocked to his place, even from distant provinces. The people of the villages around him were also delighted to act the part of good neighbours and of good Christians, while they lent willing and very material aid to forward all his enterprises. He thus lived a retired and peni- tential life for thirty years, at Dissenberg, watching and fasting, taking only the most frugal and coarse food, and using a plain rough garment. He imitated the retirement of Blessed Paul, the first hermit, preferring the soli- tude of the desert to the towns which are the haunts of men. We are told, that he celebrated the Divine office of the Altar, not after the manner of a bishop,butaccordingtothecustomofpoorpriests. Alwayswashecheerful in disposition, and his heart was never oppressed with sorrow, endeavouring in all ways to imitate the patience of Christ under affliction. 3°
CHAPTER III.
PROPHECIES OF ST. DISIBOD—HIS DECLINING YEARS AND APPROACH OF DEATH—DATES ASSIGNED FOR IT—MIRACLES WHICH AFTERWARDS TOOK PLACE—FESTIVALS AND MEMORIALS—SUBSEQUENT HISTORY OF DISSENBODENBURG—CONCLUSION.
Having spent a long life in Disenberg, and preached much in the neighbour- 1
hood of Mainz, when his multiplied labours there and age had greatly wasted
'9 Sttibid. , sect, ix. , p. 1 14.
s° See the Bollandists' "Acta Sancto- rum," tomus i. , Julii viii. De S. Disibodo
Moguntini, in Germania. Vita auctore S. Hildegrade moniali, cap. ii. , iii. , pp. 590 to 593.
Epis.
et Confess, in Dysenberg, Territorii
Chapter hi. — x See Rev. S.
Baring-
July 8. ] LIVES OF THE IRISH SAINTS. 155
his strength, Dysibod predicted to his brethren that their state of existing pros- perity should not always continue, but that the devil, envying their happiness and remembering how much they had served to weaken his power, should labour to bring on them and on their successors future oppression and temporal calamities. he consoled them
However,
of heart, I have hitherto earnestly endeavoured and desired, that I may not live to see your tribulation in this world, and I trust in God this shall happen. Yet, know you, that as my bodily strength is now failing fast, and as my death is near, after you shall have suffered oppression, in later times, better and more prosperous events shall take place, so that even your successors shall abound in possessions, far greater than those I leave you. " When his brethren heard him speak thus, they were filled with sorrow, which found vent in tears, for they now knew, that his death must soon happen. Soon the rumour of his prophecy spread among the neighbouring people, who flocked to him as to their chief patron. They were desirous to receive his last instructions and blessing. He did not conceal from them the secret of his approaching end, but offered up his prayers for them. He then recom- mended to them the care of his monastery and the place ; he also gave his last admonition and blessing. None knew through what medium he pre- judged his near approach to death, except a few religious men to whom he revealed it ; some said, he had an angelic admonition, although he concealed a knowledge of it from men, lest his virtues should be too greatly extolled. All his visitors parted from him, with visible manifestations of grief, because they were to see him living for the last time. More owing to labour than to old age, sickness fell upon him. Then calling all his brethren together, he announced to them who was to be their future superior, and to him he com- mended the guardianship of the monks and their place. He was the same person, as had been formerly recommended for succession. Then with sorrowful voice and in tears, he besought them to lay his body within that oratory, where he had spent a solitary life for so many years, and he pointed out the exact spot where he wished to be interred. This they promised should be done, and in tears, all proclaimed his various good works and holy morals. They exclaimed : "Alas ! alas ! what shall become of us, when we lose you, the consoler and defender of our souls and bodies ! " And, as the thirsting stag pants for the living waters, so did the monks desire he should remain much longer among them, for his presence was as a light for their eyes, and
as a balm for their hearts. His illness still increasing, he called them together once more, and telling them, that the last hour had come, he calmly expired
in their presence, in the eighty-first year of his age. Immediately, a delightful odour, as of myrrh and frankincense, filled that cell, while other miracles like-
wise took,place.
When he had attained that advanced age, he is said to have died, on the
8th day of July, according to St. Hildegarde's account. This statement has been followed by many other writers. However, it is supposed, that this was only the feast for a Translation of St. Disibod's Relics, and not the true date for his death. 2 The foregoing statement of St. Hildegarde probably rests only on some inexact tradition, and as a matter of established certainty, it has been contested.
Everywhere spread the news of his death throughout all that province, when
"
Gould's. Lives of the Saints," vol. vii. ,
July 8, p. 187.
corps, ou de sa translation dont Ton faisoit
la fete du temps de saint Hildegarde. " Baillet's "Vies des Saints," tome hi. ,
Sept. viii. , sec. iii.
2"
etoit plutot le jour de l'elevation de son
II y a apparance que leVIII. de Juillel
by saying :
'* With and sorrow sighs
156 LIVES OF THE IRISH SAINTS. [July 8.
multitudes flocked to assist at his funeral obsequies, and to witness the wonderswhichtheAlmightywroughtinhonourofHisfaithfulservant. For thirty days after St. Dysibod's decease a miraculous odour was diffused around his grave ; while many lame, blind and deaf persons, as also several demented and infirm, received healing by touching even the clay in which he was buried. The nun St. Hildegarde observes, that those miracles became less frequent ostensibly, because people trusted over much to experience them, without merits and good works of their own, while the Holy Spirit measures their accomplishment for a purpose different from the expectations of men, and even produces hidden miracles of grace in their souls, although signs and wonders may not be visible in great physical changes. She adds many other useful moral reflections, which, however, may be pretermitted, as they have no special bearing on personal details, regarding our saint's biography. 3
There are writers who aver, that St. Dysibod having come into Germany « a little while after the death of St. Benedicts must have lived there also towards the close of the sixth century. While some place his death, so early as about the year 580, there are others, who think it took place one hundred years later. 6 At the year 639, his departure is noticed by Christopher Brower
j7 while Adrien Baillet places it
other writers calculate it about a. d. 674 ;
towards the year 700. 9 The death of St.
