As we have already seen, at the 7th day of June, Father Baert appears inclined to
confound
him with St.
O'Hanlon - Lives of the Irish Saints - v8
We
rather believe, that the statement already made has arisen from confounding
2
that St. Donatus, Bishop of Fesuke, either with St. Donatus, Bishop and
Martyr at Arezzo, in Tuscany, or with St. Donatus,3 Confessor and Monk of Luxeuil, afterwards bishop of Besancon, a disciple of St. Columban. * Both of these latter holy men are venerated on the 7th day of August.
this work.
11
In the Second Volume of this work, Art. x.
12
See his Kalendar, at that date, p. 104. 13 See his "Kalendars of Scottish Saints,"
read Senam.
Book, F," p. 68.
Article vii. --' Page 166.
2 See Adamnan's " Life of St. Columba,"
Additional Notes. A. n. (h. ), p. 245.
3 In the Seventh Volume of this work, at
p. 281. Article VI.
that date, Art. iv—. Articleviii.
—
p. xxxi. In the Book of Leinster copy we
x
* Edited
Drs. Todd and — See O'Sullivan Beare's
2 Edited
212, 213. In the Ordnance Survey MS. copy,
at this day, we only rind the simple entry
See Acta Sanctorum Hiberniae," viii. Martii. Vita S. Senani. Appendix, cap. i. , 541 {recte), 537.
4 In the Irish Calendar, preserved in the Royal Irish Academy, at the vii. of the Ides
of August (August 7th), I find only this simple entry, "Senan. " Ordnance Survey Office copy formerly. See " Common Place
Setuvn, p. 68. 3"
dium," tomus i. , lib. iv. , cap. x. , p. 48.
2
According to Ughelli, in his "Italia Sacra," he was a native of Nicodemia, who was martyred A. D. 362, during the reign of Julian the Apostate, tomus i.
3 His history is given in detail, with that of others, in a work compiled by the Profes- sors of the College of St. Francis Xavier at
by
Drs. Todd and Reeves,
pp.
Compen-
Dr. byRev. Kelly,
Edited Reeves, p. 212, 213.
by
" Historite Catholicae Ibernioe
Article ix.
Besancon. The title is, Franche-Comte. "
"
Vie des Saints de 4 See his Life, at November 21st, in the
io8 LIVES OF THE IRISH SAINTS.
[August 7.
Article X. —Reputed Festival for the Seven Sleepers of Ephesus. 1
{Third Century^\ In the Feilire of St. ^Engus, at the 7th of August, we
find entered a feast for the Seven Sleepers, at Ephesus. On this, there is an
Irish in verse, which serves to indicate their names and 2 explanation history.
:
Again, there is a comment,* in the additional notes, with an account regarding a heptad of Christians,4 who are said to have entered a cave to avoid the persecution under Decius5 and Valerian, and the cistern6 was shut over them, for it was not known that they had entered it. It is stated, like- wise, that they slept in that place one hundred and fifty-five years, until Christian kings appeared in the world, and when these wished to build cities, they went to that cistern to look for stones, in order to serve for materials or repairs. Then, one of those so long buried there went forth into the city, as wassupposedtobuyfoodforhiscompanions. Onshowingthecoinstothe citizens, they wondered and said
" O man, you have old silver, and no person will take it from you, since one hundred and fifty-five years have elapsed from the time of Decius, and now we have a Christian King Con- stantine,? thesonofHelena. " Thenthemanunderstoodtheirmeaning,and hereturnedthankstoGod. Hetoldthewholestoryregardinghimselfand his brethren. Afterwards, these were brought from the cistern and the king came to visit them. They related to him what had happened, and through
them the name of God was lauded. 8 wonderfully
there are different versions of their Legend? to be found in Simeon Metaphrastes and other Greek writers. We are 10 that such accounts were framed
Eleventh Volume of this work.
Article x. —' Thus entered in the Leab-
har Breac copy : text and translation of Whitley Stokes, LL. D.
"OLom cuic aj\ ccc. Aib OtiATJAn br\ig ^onpechif
ttloppeppiup cenAichip ComacuiL in Oppif
The Sun's King put them under splendour, There is a cave of Mount Coelius
Their seven names, as hath been heard, Maximianus, Malchus,
Constantinus Martius, Marcianus, Dionysius,
Serapion, great Johannes (was) Thenameoftwoofthemwithout mistake. Not any author hides from that to this : Those are their seven names.
3 Thus: UAnim moppeppup cenec 7pl. AinAL aca pomAmt). "A trance of seven without death,'' as is above. See ibid. , p. cxxx.
4 Some accounts have it, that their names
"Announce the five and three hundred
—See ibid,, p. cxxix.
years—might which thou beheldest—which
—the seven without disgrace slept in Ephesus. " "Transactions of the Royal Irish Aca-
demy. " Irish Manuscript Series, vol. i. , part i. The Calendar of Oengus, p. cxxii.
* Th—e lines thus run in the Leabhar Breac copy :
CAinme uiopp? ppup cenec Lxx bbiA-oAn nibpec
oorpAC pi 5peme potn caLI muAim rleibe Cetlii
•Afcchc tlAltm&m) mArvoAcLorr
were Maximian,
sius, Johnnes, Serapion, and Constantine. Othersagain state,that their names wereMaxi- milian, Exacustodian, Jamblichius, Martinian, Dionysius, Joannes, and Antoninus.
s lie was Emperor over the Roman Em- pire, in the middle of the Third Century.
6 The Latin clause expresses it: " et
"
eistorna elausa est super eos.
7 According to other accounts, Theodosius
the Younger was the Emperor then living, and about the beginning of the fifth century.
ntAximiAtwf
matcor1
ConfCAncnuif rrupruir 1
ttlApciAnur Uiompur.
SepApen loAnner* ott
Arum x>erpi t)ib cemmnoll
mcheiL cech auccAp aiiaIX
hice — nanniAn-o. pn Aj-echc
Sec ibid. , p. cxxix.
The following is a literal English trans- lation^ given by Dr. Whitley Stokes :
The trance of seven without death.
Seventy years—not a lie—
8
See the "Transactions of the Royal Irish
told, however,
Nevertheless,
very
Malchus, Mavtinian, Diony-
Irish vol. Academy. " Manuscript Series, i. ,
On the Calendar of
part i. Oengus, pp.
cxxix. , cxxx.
9 Under the title " Dissertatio de Sanctis
septem Dormientibus," a work was pub-
lished in Rome in 1741, 4to.
10
By a writer named Morcellius.
August 7. ] LIVES OF THE IRISH SAINTS. 109
by these compilers, after the seventh century, and afterwards that they were introduced to the Slave liturgical books. 11 It is stated, also, that these Seven Sleepers had been buried alive in that cavern they had chosen as a place of refuge, and that two Christian officers of the Emperor took care to engrave on a plate of lead the names of those holy Confessors and Martyrs. This plate was enclosed in a box made of copper, which they sealed, and con- trived to place within the cavern before its opening was closed. These Seven
12
Sleepers are said to have been brothers.
to Ephesus was greatly surprised to find no profane temple there, nor any vestige of the worship, which its people formerly practised, in honour of the Pagan goddess Diana. On the contrary, he found a magnificent Christian Church built in that city, while a bishop, who was greatly reverenced by the inhabitants, presided over that See. Moreover, he heard them speak of the persecutions raised by the Emperor Decius against the Christians and the Martyrs, as if these were events long past. Having informed the citizens of that miracle wrought by the Almighty in favour of himself and his com- panions, the bishop, chief officers and a great multitude of people were induced to follow him, until he showed them the mouth of the cavern on the side of a mountain, which was near. When the prelate entered first, he found the small coffer, containing the plates of lead with the inscriptions on them, and these he read aloud to all the people who followed him. Then advanc- ing through the interior, soon the six holy ones appeared, with faces preter- naturally bright, and their bodies surrounded with aureoles of glory. Maxi- mian, the eldest, related what had happened to them under the Emperor Decius. The living Emperor also came to visit them at their cave near Ephesus, and he learned from them, that the Almighty had deigned to manifest through them the Resurrection of the body to controvert the Sad- duceans, a sect of heretics then appearing, and who denied that doctrine. After praying to God, they returned again to sleep, while their souls went to Heaven. The Latin Martyrologists have placed the festival of those Seven
Sleepers of Ephesus, at the 27th of July. 's The Greek Menologies have a 1
feast at the 4th of August, * as being that for the day on which they entered the caverns,15 and other festivals have been assigned to them, on the 22nd and 23rd of October. The first of these latter days is said to have corre- spondedwiththedayoftheirreleasefromthecavern. Thisplacewasafterwards resorted to by devout pilgrims, and it is even shown to travellers in the Levant. To explain such a Legend, some writers have asserted that the seven youths were thrown into a miraculous slumber, from which they awoke only after the lapse of two centuries ; others again seem to think, that they really died, but that their bodies were preserved from decay, until they arose again to life, and this resurrection caused them to be regarded as Sleepers. Whatever may be thought of the narrative itself, there can be no doubt, it had a very ancient origin, and it was believed at an early period by many, in the countries ofthe East.
11 See " Annus Ecclesiasticus Grseco- De SS. Septem Dormientibus, Maximiano, Slavicus," &c. , scripsit Joannes Martinov, Malcho, Martiniano, Dionysio, Joanne, Se- Casanensis, Presb. S. J. Dies iv. , Augusti, rapione et Constantino. Ephesi in Asia
Minore, pp. 375 to 397.
I4 At this date, the Bollandists have
rum," tomus vi. , Julii xxvii. There we the pretermitted saints, p. 311.
have a previous commentary in seven sec- I5 See Les Petits Bollandistes, "Vies des
e
tions and fifty-four paragraphs, introducing Saints," tome ix. , xxvii Jour de Juillet,
Observanda, p. 194.
12
According
to the statement of St. Gre-
again alluded to the Seven Sleepers of Ephesus. '3 See the Bollandists' "Acta Sancto- See ibid. , tomus i. , Augusti iv. Among
gory of Tours.
three different Acts, with notes appended. p. 52.
It is stated, that their messenger
no LIVES OF THE IRISH SAINTS.
[August 8.
Article XI. —St. Daire Dor. A festival in honour of Daire Dor is recorded in the Martyrology of Tallaghy at this date.
dEtgftti) Hap of 3ugu£t.
ARTICLE I. —ST. COLMAN, BISHOP OF LINDISFARNE, AND ANCHORITE OF INIS-BOFFIN, COUNTY OF MAYO.
[SEVENTH CENTURY. }
CHAPTER I.
INTRODUCTION—VARIOUS WRITERS OF ST. COLMAN's ACTS—A NATIVE OF IRELAND— TRAINED AT IONA—SENT AS A MISSIONARY BISHOP AMONG THE NORTHUMBRIANS— ST. WILFRID—HE RETURNS TO ENGLAND AND WISHES TO INTRODUCE IN NORTHUMBRIA THE ROMAN DISCIPLINE—THE CONFERENCE HELD AT WHITBY— DISCUSSION REGARDING THE SCOTTISH AND ROMAN RITES FOR THE OBSERVANCE OF EASTER AND FOR THE FORM OF TONSURE.
pious servant of Christ has occupied a very distinguished place in
THIS
from a
Irish and British His meekness in
retiring
bishopric
history.
to embrace a life of perfect seclusion deserves the highest commendation ;
especially since it was thus intended to promote peace and concord, when
opinions and interests could not otherwise be well reconciled. His Acts
and virtues, in the first instance, have been recorded by the Venerable
1
Bede. At this day, St. Colman, Bishop of Inis-bo-finde, is specially
commemorated, in the " Feilire" of St. ^ngus. 2 A comment is added, in Irish, and to state, that he was of Colomb Cille's Hi (Iona), and of Inis-bo- finde, on the sea in the west, in Co—nnemara, in the west of Connaught. 3
6
of him, as also Bishop Challoner.
for this holy man's festival ; yet, at the 8th of August, the Bollandists ? notice St. Colman, Bishop of Lindisfarne.
As we have already seen, at the 7th day of June, Father Baert appears inclined to confound him with St.
Article xi. —l Edited by Rev. Dr. great—not a prayer to a paltry one, Colman Kelly,p. xxxi. IntheBookofLeinster bishopofpraise,oflnisbofinde. "—"Trans-
A
observance is given by Archbishop Ussher. 4 Dean Cressy,* has an account
in
ll account of St. Colman relation to the Paschal
fu—
pretty especially
copy at this same date, we find inserted, Darin"oor*. —Chapter —
Article 1. 1. 'See "His-
toria Ecclesiaslica Gentis Anglorum," lib.
iii. , cap. 25, 26, pp. 233 to 240.
2
In the Leabhar Breac copy is the following rami, thus translated —into English, by
actions of the Royal Irish Academy," Irish Manuscript Series, vol. i. , part i. On the Calendar of Oengus, p. exxiii.
3 See ibid. , p. exxx.
* See " Britannicarum Ecclesiarum Anti- quitates," cap. xvii. , pp. 482 to 487, 499.
s See the "Church History of Brittany,"
:
Whitley Stokes, LL. D. chap,
xix. , pp.
"
gusti viii. p. 325.
£eib beoain niaic tterpAiti nolimhACAchmbille Colman eppcop Ailte
O 1mr bo pnoe
The feast of Be6ain, son of Nessan, a
6In"BritanniaSancta,"partii. , pp. 75
Although uncertain regarding^ the date
Book xvi. , xvi. , xvii. , xviii. , 398 to 404.
to 78.
7 See
"
Acta Sanctorum," tomus ii. Au- Among the pretermitted saints,
August 8. ] LIVES OF THE IRISH SAINTS.
Colman, Bishop and Patron of Dromore Diocese. 8 Moreover, at the 18th of Februarys the Bollandists have treated about him, as it has been the date assigned for his festival ; while, and as stated in a previous part of this work,
10
Calendarists. There are notices of this holy man, in the work of Rev. Dr.
the 7th of March was his feast,
according to some of the Scottish
F. S.
J. Gordon,
11 and in that of Forbes. 1* Bishop
There were many Irish Saints bearing the name of Colman ; but, we find registered in the Martyrology of Tallagh,' 3 at the 8th of August, a festival in
of Innsi Bo Finni. 1 *
That the present saint was a native of Ireland cannot be questioned ;
but, in what particular part of the Island he was born does not appear to be known. This event took place most probably, after the commencement of the seventh century. He was trained to habits of monastic discipline, in the Island of Iona ; whence also he was sent to preach the Gospel among the Angles.
During the early ages of British Christianity, the Scottish settlement of
monks on Holy Island, off the coast in Northumbria, gave origin to a See, afterwards transferred to Durham. It received that title from the sanctity of
161 its ancient monastery, * founded by St. Aidan,' in the seventh century. ?
When 18 of Lindisfarne and successor to Aidanus, died, a. d. Finan, Bishop
honour of
Colman, Bishop
660, Colman, oncoming from Scotland, was then appointed Bishop. We 1
are told, ^ that on the death of Finan, the Angles swayed between Christi-
anity and idolatry, and that Colmanus was sent by the Scots to keep them
steadfast, he being just before consecrated Bishop. In the monastery at Lindisfarne, the celebrated St. Wilfrid 2° had been educated from the time he
was fourteen years old, and there he manifested great application, penetration
and maturity of judgment, while engaged in the studies of sacred science.
However, he had left it to travel into France and Italy for further instruction.
Afterwards Colman arrived there. He was very strongly attached to the
Irish traditions, in reference both to the time for celebrating Easter, and
regarding the mode of tonsure among clerics. Meantime, having made some
stay at Canterbury, where he studied the Roman discipline in contra-
distinction to the Scottish custom, and learned the Psalter according to the
Roman instead of St. Jerome's version; in 653, Wilfrid passed with St.
21
through Kent, and crossed the seas with him, taking his first journey to Rome. At Lyons, they were detained a whole year by St.
Bennet Biscop
22 surnamed Annemund. While in Rome, Wilfrid
studied the Sacred Scriptures, and learned to approve of the Roman calculation for the correct observance of Easter. Leaving that city, after presentation to the Pope, and taking with him several relics, he returned to Lyons, where he remained for three years with St. Delphinus, from whom he
Delphinus,
8
See his Acts, at that date, in the Sixth Volume of this work, Art. i.
9 See " Acta Sanctorum," tomus iii. , Feb- ruarii xviii. , pp. 82 to 88.
diligently
See his Life, at the 31st of August, in the present volume, Art. i.
I? Lindisfarne Monastery was founded
about A. D. , 635.
l8 See an account of him in the Second
Volume of this work, at the 17th of Feb- ruary, Art. xxvi.
^ In the Breviary of Aberdeen.
10
that date, Art. iv.
See the Third Volume of this work, at
11
See Rev. Dr. Gordon's "Scoti Chro- nicon," vol. i. , pp. 60 to 65.
12 See " Kalendars of Scottish Saints,"
pp. 303, 304.
13 Edited by Rev. Dr. Kelly, p. xxxi.
14 In the Book of Leinster copy, we have
the Irish entry CotrtiAtti ep1 inp bo prim. 15 See Rev. Courtenay Moore's "Chronicles
20
His festival is kept on the 12th of
of SS. and of St. Colman,
Colman's, Farahy,
22 He was
unjustly put
to death order by
Diocese of Cloyne," p. 6.
l6
October, and the particulars of his Life are well set forth in "Lives of the English Saints," vol iv. London, 1844, 121110.
2I He is venerated on the 12th of January,
r
ii2 LIVES OF THE IRISH SAINTS. August 8. ]
received the ecclesiastical tonsure. Afterwards, he was present at the death of that illustrious martyr, about the year 657, and then he judged it necessary to leave France for England, having assisted at the interment of his spiritual father. ^
The Coronal form of tonsure, and the Roman rule for celebrating Easter had not been observed in Lindisfarne among the Scottish monks, at that time. Whatever may have been the differences between the Scots generally and the Britons or Cymry, Bishop Colman kept his Easter by the same mode of calculations as these did. 2* But, as we have already seen, in the earlier part of the seventh century, such question had been agitated in Ireland, where St. Laserian,25 Abbot of Leighlin, had been mainly instrumental in procuring the abandonment of the Scottish calculation for that of the Roman, especially in the southern part of the Island, although the northern Irish
their own rite for a 26 preserved peculiar longer period.
The first of York is said to have been St. 2 ? who Archbishop Paulinus,
obtained the Pallium from Pope Honorius. 28 From that See he was ex-
2
pelled in 633. 9 Afterwards, the Scotic or Irish episcopacy prevailed in the
Anglo-Saxon province of Northumbria for thirty years : Aidan ruling seventeen, Finan ten, and Colman three years. The latter has been con-
founded with St. Colman, Martyr, of Austria, by Arnold Wion, and he is credited also with having effected the conversion of King Penda. These, however, are incorrect statements.
When Colman had been installed as bishop, Wilfrid also presided over
the of inYorkshire,and J whohadordainedhim monastery Ripon,3° Agilbert,3
priest, was Bishop of the Gevisii, among the West Saxons. These latter had been trained to receive the Roman custom in reference to the time for the celebration of Easter; while Colman was accustomed to the Irish tradition and practised its observance. However, the difference of opinion on this important matter had now become very serious in the Kingdom of Northumbria, ThemonarchOswihadbeeninstructedandbaptizedbythe Scottish or Irish ecclesiastics ; while he had acquired a very perfect know- ledge of their language, and he too followed the custom of his teachers.
2
However, his son Alchfrid,? having formed the acquaintance of Wilfrid on
his returning to England, and recognising in him a holy and learned ecclesiastic, naturally felt an inclination to adopt the instruction, which
of Ebroin, at Challons on the Soane. He
is venerated as a Martyr, on September 29th,
Monachi. " De Gestis Pontificum Anglo- rum," lib. iii. , sect, ioo, p. 2X1. Edition, London, 1870, 8vo.
This had been founded by Eata, Abbot
of Melrose, in Scotland, and it was subse-
quently given by Alchfrid or Alfred, King of Deiri, to St. Wilfrid. It is supposed to derive its name from the Latin Ripa, on account of its situation on a river bank. See Samuel Lewis' "Topographical Dic- tionary of England," vol. iii. , p. 672.
at Lyons.
a3 " 30
See L'Abbe Fleury's Histoire Ecclesi- astique," tome viii. , liv. xxxix. . sect, xxxv. , p. 501.
24 See T. Canning's "Early History of the Church in Wales and Monmouthshire. " A Lecture. Sect, vi. , p. 37.
25 See his Life in the Fourth Volume of this work, at the 18th of April, the day for his feast, Art. i.
3I He spent some time in Ireland, and afterwards he became in succession Bishop 27 His festival is observed on the 10th of of Dorchester and of Winchester. lie is venerated as a saint, at the nth of October,
26 See ibid. , chap. iii.
October.
28 He sat in St. Peter's chair from a. d.
where some notices of him may be found.
32 He was a natural son of King Oswi,
and after the death of Edilwald, legitimate
626 to 638. See Sir Harris Nicolas' " Chro-
nology of History," p. 209.
29 Illo pulso, Scotti, Aidanus, Finanus,
son of the latter, he then reigned over the Colmanus, rec pallio nee urbis nobilitate Deiri, his father ruling over Bernicia. See voluerunt attolli, in insula Lindisfarnensi Dean Cressy's "Church History of Brittany,"
delitescentes. " — Willelmi Malmesbiriensis book xvi. , chap, xvi. , sect. 2, p. 397.
"
35 Or White Bay, sometimes Latinized
August 8. ] LIVES OF THE IRISH SAINTS.
113
was deemed to be preferable to the Scottish traditions. His friendship for Wilfrid was secured, as in conversation he learned the events of his life and the extent of his travels on the Continent ; and especially was he delighted to hear the accomplished ecclesiastic descant on the civilization existing in Gaul, on the grandeur of Rome, and on the rules laid down by Canon Law. 33 Itsohappened,thatAgilbertpaidavisittotheprovinceofNorth- umbria, accompanied by a priest, named Agatho, and there he had a con- ference with Alchfried and Wilfrid. The subject of debate between them was chiefly in reference to the difference with regard to the celebration of Easter, and in a minor degree respecting the mode of bearing the tonsure, with certain other ecclesiastical matters. Whereupon, having sought the concurrence of King Osvvi, it was resolved to hold a Synod at Streaneshalch,34 or Whitby,35 where the holy Abbess Hilda 36 then presided as Abbess over a community of religious women. There, it was agreed, that question was to be debated and determined ; while King Oswi and his son Alchfried were present. For the observance of the Roman rite were Bishop Agilbert, with the priests Wilfrid and Agatho, as also Jacobus37 and Rom—anus 38 for the
;
Scottish rite were Bishop Colman and Bishop Cedda,39 who had been
consecrated the — and who also became an
by Scots, interpreter
for both
partiesinthatSynod whiletheAbbessHildaandhernunswerefavourable
to their views. 40 It appears, that King Oswi took a leading part in the
Synod, and that he opened the discussion very impartially, by stating how desirable it should be, for all those who served the one God to follow the
same rule of life, nor was it right to differ in the manner for celebrating the Divine Mysteries, as all hoped to reach the one Kingdom of Heaven; rather was it desirable to investigate what had been the true tradition, so that all might agree to follow it. And, in the first place, he asked his own Bishop Colman to explain the Scottish rite and its origin, so as to give the reason for observing it. 41 Whereupon, Colman said : •' The Pasch which I observe has been received by my fathers in the Faith, and wHo sent me here as a bishop, and all our fathers, men beloved by God, are known to celebrate it in like manner. That no person should condemn or reprove the practice is shown from what is read, that Blessed John the Evangelist, a disciple specially cherished by the Lord, with all those churches over which he ruled, so celebrated it. " These and like arguments were preferred by Bishop Colman. Then the King called upon Bishop Agilbert for his statement as to the origin of his custom, and the authority for sustaining it. Then Agilbert answered: "I beseech you, let my disciple Wilfrid, the priest,
answer for me, since all of us on this side coincide in opinion as observers ofecclesiasticaltradition; while,ashavingmanifestlyabetterknowledgeof the Saxon tongue, he can more properly explain what we think on the subject, than I could through an interpreter.
rather believe, that the statement already made has arisen from confounding
2
that St. Donatus, Bishop of Fesuke, either with St. Donatus, Bishop and
Martyr at Arezzo, in Tuscany, or with St. Donatus,3 Confessor and Monk of Luxeuil, afterwards bishop of Besancon, a disciple of St. Columban. * Both of these latter holy men are venerated on the 7th day of August.
this work.
11
In the Second Volume of this work, Art. x.
12
See his Kalendar, at that date, p. 104. 13 See his "Kalendars of Scottish Saints,"
read Senam.
Book, F," p. 68.
Article vii. --' Page 166.
2 See Adamnan's " Life of St. Columba,"
Additional Notes. A. n. (h. ), p. 245.
3 In the Seventh Volume of this work, at
p. 281. Article VI.
that date, Art. iv—. Articleviii.
—
p. xxxi. In the Book of Leinster copy we
x
* Edited
Drs. Todd and — See O'Sullivan Beare's
2 Edited
212, 213. In the Ordnance Survey MS. copy,
at this day, we only rind the simple entry
See Acta Sanctorum Hiberniae," viii. Martii. Vita S. Senani. Appendix, cap. i. , 541 {recte), 537.
4 In the Irish Calendar, preserved in the Royal Irish Academy, at the vii. of the Ides
of August (August 7th), I find only this simple entry, "Senan. " Ordnance Survey Office copy formerly. See " Common Place
Setuvn, p. 68. 3"
dium," tomus i. , lib. iv. , cap. x. , p. 48.
2
According to Ughelli, in his "Italia Sacra," he was a native of Nicodemia, who was martyred A. D. 362, during the reign of Julian the Apostate, tomus i.
3 His history is given in detail, with that of others, in a work compiled by the Profes- sors of the College of St. Francis Xavier at
by
Drs. Todd and Reeves,
pp.
Compen-
Dr. byRev. Kelly,
Edited Reeves, p. 212, 213.
by
" Historite Catholicae Ibernioe
Article ix.
Besancon. The title is, Franche-Comte. "
"
Vie des Saints de 4 See his Life, at November 21st, in the
io8 LIVES OF THE IRISH SAINTS.
[August 7.
Article X. —Reputed Festival for the Seven Sleepers of Ephesus. 1
{Third Century^\ In the Feilire of St. ^Engus, at the 7th of August, we
find entered a feast for the Seven Sleepers, at Ephesus. On this, there is an
Irish in verse, which serves to indicate their names and 2 explanation history.
:
Again, there is a comment,* in the additional notes, with an account regarding a heptad of Christians,4 who are said to have entered a cave to avoid the persecution under Decius5 and Valerian, and the cistern6 was shut over them, for it was not known that they had entered it. It is stated, like- wise, that they slept in that place one hundred and fifty-five years, until Christian kings appeared in the world, and when these wished to build cities, they went to that cistern to look for stones, in order to serve for materials or repairs. Then, one of those so long buried there went forth into the city, as wassupposedtobuyfoodforhiscompanions. Onshowingthecoinstothe citizens, they wondered and said
" O man, you have old silver, and no person will take it from you, since one hundred and fifty-five years have elapsed from the time of Decius, and now we have a Christian King Con- stantine,? thesonofHelena. " Thenthemanunderstoodtheirmeaning,and hereturnedthankstoGod. Hetoldthewholestoryregardinghimselfand his brethren. Afterwards, these were brought from the cistern and the king came to visit them. They related to him what had happened, and through
them the name of God was lauded. 8 wonderfully
there are different versions of their Legend? to be found in Simeon Metaphrastes and other Greek writers. We are 10 that such accounts were framed
Eleventh Volume of this work.
Article x. —' Thus entered in the Leab-
har Breac copy : text and translation of Whitley Stokes, LL. D.
"OLom cuic aj\ ccc. Aib OtiATJAn br\ig ^onpechif
ttloppeppiup cenAichip ComacuiL in Oppif
The Sun's King put them under splendour, There is a cave of Mount Coelius
Their seven names, as hath been heard, Maximianus, Malchus,
Constantinus Martius, Marcianus, Dionysius,
Serapion, great Johannes (was) Thenameoftwoofthemwithout mistake. Not any author hides from that to this : Those are their seven names.
3 Thus: UAnim moppeppup cenec 7pl. AinAL aca pomAmt). "A trance of seven without death,'' as is above. See ibid. , p. cxxx.
4 Some accounts have it, that their names
"Announce the five and three hundred
—See ibid,, p. cxxix.
years—might which thou beheldest—which
—the seven without disgrace slept in Ephesus. " "Transactions of the Royal Irish Aca-
demy. " Irish Manuscript Series, vol. i. , part i. The Calendar of Oengus, p. cxxii.
* Th—e lines thus run in the Leabhar Breac copy :
CAinme uiopp? ppup cenec Lxx bbiA-oAn nibpec
oorpAC pi 5peme potn caLI muAim rleibe Cetlii
•Afcchc tlAltm&m) mArvoAcLorr
were Maximian,
sius, Johnnes, Serapion, and Constantine. Othersagain state,that their names wereMaxi- milian, Exacustodian, Jamblichius, Martinian, Dionysius, Joannes, and Antoninus.
s lie was Emperor over the Roman Em- pire, in the middle of the Third Century.
6 The Latin clause expresses it: " et
"
eistorna elausa est super eos.
7 According to other accounts, Theodosius
the Younger was the Emperor then living, and about the beginning of the fifth century.
ntAximiAtwf
matcor1
ConfCAncnuif rrupruir 1
ttlApciAnur Uiompur.
SepApen loAnner* ott
Arum x>erpi t)ib cemmnoll
mcheiL cech auccAp aiiaIX
hice — nanniAn-o. pn Aj-echc
Sec ibid. , p. cxxix.
The following is a literal English trans- lation^ given by Dr. Whitley Stokes :
The trance of seven without death.
Seventy years—not a lie—
8
See the "Transactions of the Royal Irish
told, however,
Nevertheless,
very
Malchus, Mavtinian, Diony-
Irish vol. Academy. " Manuscript Series, i. ,
On the Calendar of
part i. Oengus, pp.
cxxix. , cxxx.
9 Under the title " Dissertatio de Sanctis
septem Dormientibus," a work was pub-
lished in Rome in 1741, 4to.
10
By a writer named Morcellius.
August 7. ] LIVES OF THE IRISH SAINTS. 109
by these compilers, after the seventh century, and afterwards that they were introduced to the Slave liturgical books. 11 It is stated, also, that these Seven Sleepers had been buried alive in that cavern they had chosen as a place of refuge, and that two Christian officers of the Emperor took care to engrave on a plate of lead the names of those holy Confessors and Martyrs. This plate was enclosed in a box made of copper, which they sealed, and con- trived to place within the cavern before its opening was closed. These Seven
12
Sleepers are said to have been brothers.
to Ephesus was greatly surprised to find no profane temple there, nor any vestige of the worship, which its people formerly practised, in honour of the Pagan goddess Diana. On the contrary, he found a magnificent Christian Church built in that city, while a bishop, who was greatly reverenced by the inhabitants, presided over that See. Moreover, he heard them speak of the persecutions raised by the Emperor Decius against the Christians and the Martyrs, as if these were events long past. Having informed the citizens of that miracle wrought by the Almighty in favour of himself and his com- panions, the bishop, chief officers and a great multitude of people were induced to follow him, until he showed them the mouth of the cavern on the side of a mountain, which was near. When the prelate entered first, he found the small coffer, containing the plates of lead with the inscriptions on them, and these he read aloud to all the people who followed him. Then advanc- ing through the interior, soon the six holy ones appeared, with faces preter- naturally bright, and their bodies surrounded with aureoles of glory. Maxi- mian, the eldest, related what had happened to them under the Emperor Decius. The living Emperor also came to visit them at their cave near Ephesus, and he learned from them, that the Almighty had deigned to manifest through them the Resurrection of the body to controvert the Sad- duceans, a sect of heretics then appearing, and who denied that doctrine. After praying to God, they returned again to sleep, while their souls went to Heaven. The Latin Martyrologists have placed the festival of those Seven
Sleepers of Ephesus, at the 27th of July. 's The Greek Menologies have a 1
feast at the 4th of August, * as being that for the day on which they entered the caverns,15 and other festivals have been assigned to them, on the 22nd and 23rd of October. The first of these latter days is said to have corre- spondedwiththedayoftheirreleasefromthecavern. Thisplacewasafterwards resorted to by devout pilgrims, and it is even shown to travellers in the Levant. To explain such a Legend, some writers have asserted that the seven youths were thrown into a miraculous slumber, from which they awoke only after the lapse of two centuries ; others again seem to think, that they really died, but that their bodies were preserved from decay, until they arose again to life, and this resurrection caused them to be regarded as Sleepers. Whatever may be thought of the narrative itself, there can be no doubt, it had a very ancient origin, and it was believed at an early period by many, in the countries ofthe East.
11 See " Annus Ecclesiasticus Grseco- De SS. Septem Dormientibus, Maximiano, Slavicus," &c. , scripsit Joannes Martinov, Malcho, Martiniano, Dionysio, Joanne, Se- Casanensis, Presb. S. J. Dies iv. , Augusti, rapione et Constantino. Ephesi in Asia
Minore, pp. 375 to 397.
I4 At this date, the Bollandists have
rum," tomus vi. , Julii xxvii. There we the pretermitted saints, p. 311.
have a previous commentary in seven sec- I5 See Les Petits Bollandistes, "Vies des
e
tions and fifty-four paragraphs, introducing Saints," tome ix. , xxvii Jour de Juillet,
Observanda, p. 194.
12
According
to the statement of St. Gre-
again alluded to the Seven Sleepers of Ephesus. '3 See the Bollandists' "Acta Sancto- See ibid. , tomus i. , Augusti iv. Among
gory of Tours.
three different Acts, with notes appended. p. 52.
It is stated, that their messenger
no LIVES OF THE IRISH SAINTS.
[August 8.
Article XI. —St. Daire Dor. A festival in honour of Daire Dor is recorded in the Martyrology of Tallaghy at this date.
dEtgftti) Hap of 3ugu£t.
ARTICLE I. —ST. COLMAN, BISHOP OF LINDISFARNE, AND ANCHORITE OF INIS-BOFFIN, COUNTY OF MAYO.
[SEVENTH CENTURY. }
CHAPTER I.
INTRODUCTION—VARIOUS WRITERS OF ST. COLMAN's ACTS—A NATIVE OF IRELAND— TRAINED AT IONA—SENT AS A MISSIONARY BISHOP AMONG THE NORTHUMBRIANS— ST. WILFRID—HE RETURNS TO ENGLAND AND WISHES TO INTRODUCE IN NORTHUMBRIA THE ROMAN DISCIPLINE—THE CONFERENCE HELD AT WHITBY— DISCUSSION REGARDING THE SCOTTISH AND ROMAN RITES FOR THE OBSERVANCE OF EASTER AND FOR THE FORM OF TONSURE.
pious servant of Christ has occupied a very distinguished place in
THIS
from a
Irish and British His meekness in
retiring
bishopric
history.
to embrace a life of perfect seclusion deserves the highest commendation ;
especially since it was thus intended to promote peace and concord, when
opinions and interests could not otherwise be well reconciled. His Acts
and virtues, in the first instance, have been recorded by the Venerable
1
Bede. At this day, St. Colman, Bishop of Inis-bo-finde, is specially
commemorated, in the " Feilire" of St. ^ngus. 2 A comment is added, in Irish, and to state, that he was of Colomb Cille's Hi (Iona), and of Inis-bo- finde, on the sea in the west, in Co—nnemara, in the west of Connaught. 3
6
of him, as also Bishop Challoner.
for this holy man's festival ; yet, at the 8th of August, the Bollandists ? notice St. Colman, Bishop of Lindisfarne.
As we have already seen, at the 7th day of June, Father Baert appears inclined to confound him with St.
Article xi. —l Edited by Rev. Dr. great—not a prayer to a paltry one, Colman Kelly,p. xxxi. IntheBookofLeinster bishopofpraise,oflnisbofinde. "—"Trans-
A
observance is given by Archbishop Ussher. 4 Dean Cressy,* has an account
in
ll account of St. Colman relation to the Paschal
fu—
pretty especially
copy at this same date, we find inserted, Darin"oor*. —Chapter —
Article 1. 1. 'See "His-
toria Ecclesiaslica Gentis Anglorum," lib.
iii. , cap. 25, 26, pp. 233 to 240.
2
In the Leabhar Breac copy is the following rami, thus translated —into English, by
actions of the Royal Irish Academy," Irish Manuscript Series, vol. i. , part i. On the Calendar of Oengus, p. exxiii.
3 See ibid. , p. exxx.
* See " Britannicarum Ecclesiarum Anti- quitates," cap. xvii. , pp. 482 to 487, 499.
s See the "Church History of Brittany,"
:
Whitley Stokes, LL. D. chap,
xix. , pp.
"
gusti viii. p. 325.
£eib beoain niaic tterpAiti nolimhACAchmbille Colman eppcop Ailte
O 1mr bo pnoe
The feast of Be6ain, son of Nessan, a
6In"BritanniaSancta,"partii. , pp. 75
Although uncertain regarding^ the date
Book xvi. , xvi. , xvii. , xviii. , 398 to 404.
to 78.
7 See
"
Acta Sanctorum," tomus ii. Au- Among the pretermitted saints,
August 8. ] LIVES OF THE IRISH SAINTS.
Colman, Bishop and Patron of Dromore Diocese. 8 Moreover, at the 18th of Februarys the Bollandists have treated about him, as it has been the date assigned for his festival ; while, and as stated in a previous part of this work,
10
Calendarists. There are notices of this holy man, in the work of Rev. Dr.
the 7th of March was his feast,
according to some of the Scottish
F. S.
J. Gordon,
11 and in that of Forbes. 1* Bishop
There were many Irish Saints bearing the name of Colman ; but, we find registered in the Martyrology of Tallagh,' 3 at the 8th of August, a festival in
of Innsi Bo Finni. 1 *
That the present saint was a native of Ireland cannot be questioned ;
but, in what particular part of the Island he was born does not appear to be known. This event took place most probably, after the commencement of the seventh century. He was trained to habits of monastic discipline, in the Island of Iona ; whence also he was sent to preach the Gospel among the Angles.
During the early ages of British Christianity, the Scottish settlement of
monks on Holy Island, off the coast in Northumbria, gave origin to a See, afterwards transferred to Durham. It received that title from the sanctity of
161 its ancient monastery, * founded by St. Aidan,' in the seventh century. ?
When 18 of Lindisfarne and successor to Aidanus, died, a. d. Finan, Bishop
honour of
Colman, Bishop
660, Colman, oncoming from Scotland, was then appointed Bishop. We 1
are told, ^ that on the death of Finan, the Angles swayed between Christi-
anity and idolatry, and that Colmanus was sent by the Scots to keep them
steadfast, he being just before consecrated Bishop. In the monastery at Lindisfarne, the celebrated St. Wilfrid 2° had been educated from the time he
was fourteen years old, and there he manifested great application, penetration
and maturity of judgment, while engaged in the studies of sacred science.
However, he had left it to travel into France and Italy for further instruction.
Afterwards Colman arrived there. He was very strongly attached to the
Irish traditions, in reference both to the time for celebrating Easter, and
regarding the mode of tonsure among clerics. Meantime, having made some
stay at Canterbury, where he studied the Roman discipline in contra-
distinction to the Scottish custom, and learned the Psalter according to the
Roman instead of St. Jerome's version; in 653, Wilfrid passed with St.
21
through Kent, and crossed the seas with him, taking his first journey to Rome. At Lyons, they were detained a whole year by St.
Bennet Biscop
22 surnamed Annemund. While in Rome, Wilfrid
studied the Sacred Scriptures, and learned to approve of the Roman calculation for the correct observance of Easter. Leaving that city, after presentation to the Pope, and taking with him several relics, he returned to Lyons, where he remained for three years with St. Delphinus, from whom he
Delphinus,
8
See his Acts, at that date, in the Sixth Volume of this work, Art. i.
9 See " Acta Sanctorum," tomus iii. , Feb- ruarii xviii. , pp. 82 to 88.
diligently
See his Life, at the 31st of August, in the present volume, Art. i.
I? Lindisfarne Monastery was founded
about A. D. , 635.
l8 See an account of him in the Second
Volume of this work, at the 17th of Feb- ruary, Art. xxvi.
^ In the Breviary of Aberdeen.
10
that date, Art. iv.
See the Third Volume of this work, at
11
See Rev. Dr. Gordon's "Scoti Chro- nicon," vol. i. , pp. 60 to 65.
12 See " Kalendars of Scottish Saints,"
pp. 303, 304.
13 Edited by Rev. Dr. Kelly, p. xxxi.
14 In the Book of Leinster copy, we have
the Irish entry CotrtiAtti ep1 inp bo prim. 15 See Rev. Courtenay Moore's "Chronicles
20
His festival is kept on the 12th of
of SS. and of St. Colman,
Colman's, Farahy,
22 He was
unjustly put
to death order by
Diocese of Cloyne," p. 6.
l6
October, and the particulars of his Life are well set forth in "Lives of the English Saints," vol iv. London, 1844, 121110.
2I He is venerated on the 12th of January,
r
ii2 LIVES OF THE IRISH SAINTS. August 8. ]
received the ecclesiastical tonsure. Afterwards, he was present at the death of that illustrious martyr, about the year 657, and then he judged it necessary to leave France for England, having assisted at the interment of his spiritual father. ^
The Coronal form of tonsure, and the Roman rule for celebrating Easter had not been observed in Lindisfarne among the Scottish monks, at that time. Whatever may have been the differences between the Scots generally and the Britons or Cymry, Bishop Colman kept his Easter by the same mode of calculations as these did. 2* But, as we have already seen, in the earlier part of the seventh century, such question had been agitated in Ireland, where St. Laserian,25 Abbot of Leighlin, had been mainly instrumental in procuring the abandonment of the Scottish calculation for that of the Roman, especially in the southern part of the Island, although the northern Irish
their own rite for a 26 preserved peculiar longer period.
The first of York is said to have been St. 2 ? who Archbishop Paulinus,
obtained the Pallium from Pope Honorius. 28 From that See he was ex-
2
pelled in 633. 9 Afterwards, the Scotic or Irish episcopacy prevailed in the
Anglo-Saxon province of Northumbria for thirty years : Aidan ruling seventeen, Finan ten, and Colman three years. The latter has been con-
founded with St. Colman, Martyr, of Austria, by Arnold Wion, and he is credited also with having effected the conversion of King Penda. These, however, are incorrect statements.
When Colman had been installed as bishop, Wilfrid also presided over
the of inYorkshire,and J whohadordainedhim monastery Ripon,3° Agilbert,3
priest, was Bishop of the Gevisii, among the West Saxons. These latter had been trained to receive the Roman custom in reference to the time for the celebration of Easter; while Colman was accustomed to the Irish tradition and practised its observance. However, the difference of opinion on this important matter had now become very serious in the Kingdom of Northumbria, ThemonarchOswihadbeeninstructedandbaptizedbythe Scottish or Irish ecclesiastics ; while he had acquired a very perfect know- ledge of their language, and he too followed the custom of his teachers.
2
However, his son Alchfrid,? having formed the acquaintance of Wilfrid on
his returning to England, and recognising in him a holy and learned ecclesiastic, naturally felt an inclination to adopt the instruction, which
of Ebroin, at Challons on the Soane. He
is venerated as a Martyr, on September 29th,
Monachi. " De Gestis Pontificum Anglo- rum," lib. iii. , sect, ioo, p. 2X1. Edition, London, 1870, 8vo.
This had been founded by Eata, Abbot
of Melrose, in Scotland, and it was subse-
quently given by Alchfrid or Alfred, King of Deiri, to St. Wilfrid. It is supposed to derive its name from the Latin Ripa, on account of its situation on a river bank. See Samuel Lewis' "Topographical Dic- tionary of England," vol. iii. , p. 672.
at Lyons.
a3 " 30
See L'Abbe Fleury's Histoire Ecclesi- astique," tome viii. , liv. xxxix. . sect, xxxv. , p. 501.
24 See T. Canning's "Early History of the Church in Wales and Monmouthshire. " A Lecture. Sect, vi. , p. 37.
25 See his Life in the Fourth Volume of this work, at the 18th of April, the day for his feast, Art. i.
3I He spent some time in Ireland, and afterwards he became in succession Bishop 27 His festival is observed on the 10th of of Dorchester and of Winchester. lie is venerated as a saint, at the nth of October,
26 See ibid. , chap. iii.
October.
28 He sat in St. Peter's chair from a. d.
where some notices of him may be found.
32 He was a natural son of King Oswi,
and after the death of Edilwald, legitimate
626 to 638. See Sir Harris Nicolas' " Chro-
nology of History," p. 209.
29 Illo pulso, Scotti, Aidanus, Finanus,
son of the latter, he then reigned over the Colmanus, rec pallio nee urbis nobilitate Deiri, his father ruling over Bernicia. See voluerunt attolli, in insula Lindisfarnensi Dean Cressy's "Church History of Brittany,"
delitescentes. " — Willelmi Malmesbiriensis book xvi. , chap, xvi. , sect. 2, p. 397.
"
35 Or White Bay, sometimes Latinized
August 8. ] LIVES OF THE IRISH SAINTS.
113
was deemed to be preferable to the Scottish traditions. His friendship for Wilfrid was secured, as in conversation he learned the events of his life and the extent of his travels on the Continent ; and especially was he delighted to hear the accomplished ecclesiastic descant on the civilization existing in Gaul, on the grandeur of Rome, and on the rules laid down by Canon Law. 33 Itsohappened,thatAgilbertpaidavisittotheprovinceofNorth- umbria, accompanied by a priest, named Agatho, and there he had a con- ference with Alchfried and Wilfrid. The subject of debate between them was chiefly in reference to the difference with regard to the celebration of Easter, and in a minor degree respecting the mode of bearing the tonsure, with certain other ecclesiastical matters. Whereupon, having sought the concurrence of King Osvvi, it was resolved to hold a Synod at Streaneshalch,34 or Whitby,35 where the holy Abbess Hilda 36 then presided as Abbess over a community of religious women. There, it was agreed, that question was to be debated and determined ; while King Oswi and his son Alchfried were present. For the observance of the Roman rite were Bishop Agilbert, with the priests Wilfrid and Agatho, as also Jacobus37 and Rom—anus 38 for the
;
Scottish rite were Bishop Colman and Bishop Cedda,39 who had been
consecrated the — and who also became an
by Scots, interpreter
for both
partiesinthatSynod whiletheAbbessHildaandhernunswerefavourable
to their views. 40 It appears, that King Oswi took a leading part in the
Synod, and that he opened the discussion very impartially, by stating how desirable it should be, for all those who served the one God to follow the
same rule of life, nor was it right to differ in the manner for celebrating the Divine Mysteries, as all hoped to reach the one Kingdom of Heaven; rather was it desirable to investigate what had been the true tradition, so that all might agree to follow it. And, in the first place, he asked his own Bishop Colman to explain the Scottish rite and its origin, so as to give the reason for observing it. 41 Whereupon, Colman said : •' The Pasch which I observe has been received by my fathers in the Faith, and wHo sent me here as a bishop, and all our fathers, men beloved by God, are known to celebrate it in like manner. That no person should condemn or reprove the practice is shown from what is read, that Blessed John the Evangelist, a disciple specially cherished by the Lord, with all those churches over which he ruled, so celebrated it. " These and like arguments were preferred by Bishop Colman. Then the King called upon Bishop Agilbert for his statement as to the origin of his custom, and the authority for sustaining it. Then Agilbert answered: "I beseech you, let my disciple Wilfrid, the priest,
answer for me, since all of us on this side coincide in opinion as observers ofecclesiasticaltradition; while,ashavingmanifestlyabetterknowledgeof the Saxon tongue, he can more properly explain what we think on the subject, than I could through an interpreter.
