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3 February

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  • ambrós
    Celtic and Old English Saints 3 February =-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-= * St. Ia of Cornwall * St. Anatolius of Salins * St.
    Message 1 of 3 , Feb 1, 2002
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      Celtic and Old English Saints 3 February

      =-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=
      * St. Ia of Cornwall
      * St. Anatolius of Salins
      * St. Caellainn
      * St. Werburg of Mercia
      * St. Werburga of Chester
      =-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=


      St. Ia of Cornwall, Virgin and Martyr
      (Hia, Hya, Iia; Ives)
      -----------------------------------------------------------
      Died 6th century or 450 (sources are evenly split between the two
      dates); another feast on October 27. According to the late medieval
      legend, the sister of Saints Ercus (or Euny; f.d. October 31) and
      Herygh, Saint Ia, was a holy maiden who came from Ireland to
      Cornwall--sailing on a leaf that grew to accommodate her--and landed and
      settled at the mouth of the Hayle River where Saint Ives, formerly
      called Porth Ia, now stands. She is said to have crossed with Saints
      Fingar, Phiala, and other missionaries (f.d. December 14). In Cornwall
      she erected a cell where she lived the life of prayer and austerities.
      This version relates that Ia suffered martyrdom in Cornwall at the mouth
      of the Hayle River. Leland saw her "vita" at Saint Ives, which depicted
      her as a noble of Saint Barricus; a church was built at her request by
      Dinan, a great lord of Cornwall.
      Breton tradition makes her a convert of Saint Patrick, and says that she
      went to Armorica with 777 disciples, where she was
      martyred. She is the eponym of Plouye, near Carhaix. Do not confuse her
      with Saint Ives (f.d. April 24) of Saint Ives, Huntingdonshire
      (Attwater, Attwater2, Benedictines, Coulson, D'Arcy, Farmer, Montague,
      Moran).

      Troparion of St Ia tone 5
      Thy life and mission/ were pleasing to God, most pious Ia,/ for seeing
      thee left behind in Ireland,/ He miraculously transported thee across
      the sea to Cornwall on a leaf./ Wherefore O Saint, pray to God for us/
      that we may never give way to despair/ but ever trust in His great
      mercy.

      Kontakion of St Ia tone 8
      By a miracle, God showed that the first should be last and the last,
      first, O righteous Ia,/ and therefore we look to thee as a symbol of
      Gospel truth,/ ever praising thy illustrious memory.


      St. Anatolius of Salins, Bishop
      -----------------------------------------------------------
      (9th? or) 11th century. A Scottish or Irish bishop who went as a pilgrim
      to Rome and settled as a hermit at Salins in the diocese of Besancon,
      Burgundy, about 1029. He lived the rest of life in a mountain retreat
      overlooking a favourite stopover of Irish pilgrims near the oratory of
      Saint Symphorian. At a later date a church was built in his honour at
      Salins. His biographer said that it would be impossible to enumerate all
      the miracles he worked in his lifetime (Benedictines, D'Arcy, Kenney,
      O'Hanlon).


      St. Caellainn (Caoilfionn), Virgin
      -----------------------------------------------------------
      6th century. An Irish saint listed in the Martyrology of Donegal. A
      church in Roscommon perpetuates her name (Benedictines).


      St. Werburg of Mercia
      -----------------------------------------------------------
      Died c. 785. When Ceolred of Mercia died, his wife Werburg retired to a
      convent (Bardney?) of which she became abbess (Benedictines).


      St. Werburga of Chester
      (Werburg, Werebrurge, Werbyrgh)
      -----------------------------------------------------------
      Born at Stone, Staffordshire, England; died at Threckingham, England, c.
      690-700; feast of her translation at Chester, June 21.

      The patroness of Chester, England, Saint Werburga, was born of a line of
      kings, being a daughter of Wulfhere, King of Mercia. From her mother,
      the saintly Ermingilde (Ermenilda; f.d. February 13), she learned as a
      child the Christian faith. By temperament she was pious and virtuous,
      and her beauty attracted many admirers, among them a prince of the West
      Saxons, who offered her rich gifts and made flattering proposals, and
      also Werbode, a powerful knight of her father's court. But refusing all
      her suitors, she secured, after much persuasion, her father's permission
      to enter a convent (or she did so after her father's death).

      When the time came, he and his courtiers escorted her in great state to
      the abbey of Ely, where they were greeted at the gates by her aunt, the
      royal abbess, Ethelreda (f.d. June 23), and her nuns. Werburga fell upon
      her knees and asked that she might be received as a novice, and to the
      chanting of the "Te Deum" they entered the cloister, where she was
      stripped of her costly apparel, exchanged her coronet for a veil, and in
      a rough habit began her new life.

      She made good progress, and after many years, at the request of her
      uncle, King Ethelred, was chosen to superintend all the convents of his
      kingdom. This opened to her a large and fruitful sphere of duty, and the
      religious houses under her care became models of monastic discipline.
      Through the wealth and influence of her family she also founded new
      convents at Trentham in Staffordshire, Hanbury near Tutbury, and Weedon
      in Northamptonshire, and secured the interest of Ethelred in
      establishing the collegiate Church of Saint John the Baptist in Chester,
      and in giving land to Egwin (f.d. December 30) for the great abbey of
      Evesham.

      Werburga won many from dissipation and vice, and God crowned her life
      with many blessings. Her work was deeply rooted in prayer and
      discipline. She took but one meal daily and that only of the coarsest
      food; she set before her the example of the desert fathers; and she
      recited the whole of the Psalter daily upon her knees.

      She lived to a ripe age, and before her death she journeyed to all her
      convents, paying to each a farewell visit; she then retired to Trentham
      (Threckingham in Lincolnshire), where she died. She was buried in the
      monastery of Hanbury in Staffordshire. Later, her remains were
      transferred with great ceremony in the presence of King Coolred and many
      bishops to a costly shrine in Leicester, which attracted many pilgrims.

      In 875, for fear of the Danes, her relics were removed to Chester. In
      1095, they were translated within Chester, where in the course of time a
      great church, now the cathedral, was built over it, and where the
      remains of it may still be seen, carved with the figures of her
      ancestors, the ancient kings of Mercia. On its four sides the deep
      niches remain, where the pilgrims knelt, seeking healing, afterwards
      receiving a metal token to show that they had visited her shrine. This
      final translation was the occasion for Goselin to write her "vita." Her
      magnificent shrine was in the Lady Chapel until it was despoiled in the
      sixteenth century by those oddly called Reformers, and her church was
      made the Cathedral Church of Christ and the Blessed Virgin. Some of the
      stones from the base of the shrine were used to make a bishop's throne,
      but they were restored in 1888 and now stand on their original site
      behind the high altar. Twelve ancient English churches were dedicated to
      her, including Hanbury and Chester (Attwater, Benedictines,
      Encyclopaedia, Farmer, Gill).

      In art Saint Werburga holds the abbey, while her crown lays at her feet.
      Sometimes there are wild geese near her (Roeder), because, according to
      Goselin she restored one to life (see below); however, the writer
      borrowed the story from his own "vita" of the Flemish Saint Amelburga
      (Farmer). She is, of course, the patroness of Chester (Roeder).

      William of Malmesbury writes this of a local miracle wrought by Saint
      Werburga:

      "It was in the city of Chester that the girl Werburga, daughter of
      Wulfhere, King of Mercia, and Ermenilda . . . took her vows, and her
      goodness shone for many years. The story of one miracle done by her I
      now shall tell, which made a great stir and was long told about the
      countryside.

      "She had a farm outside the walls, where the wild geese would come and
      destroy the standing corn in the fields. The stewart in charge of the
      farm took all shifts to drive them off, but with small success. And so,
      when he came to wait upon his lady, he added his complaint of them to
      the other tales he would tell her of the day.

      "'Go,' said she, 'and shut them all into a house.' The
      countryman,mbfounded at the oddness of the command, thought that his
      lady was jesting: but finding her serious and insistent, went back to
      the field where he had first spied the miscreants, and bade them,
      speaking loud and clear, to do their lady's bidding and come after him.
      Whereupon with one accord they gathered themselves into a flock, and
      walking with down-bent necks after their enemy, were shut up under a
      roof. On one of them, however, the rustic, with no thought of any to
      accuse him, made bold to dine.

      "At dawn came the maid, and after scolding the birds for pillaging other
      people's property, bade them take their flight. But the winged creatures
      knew that one of their company was missing; nor did they lack wit to go
      circling round their lady's feet, refusing to budge further, and
      complaining as best they could, to excite her compassion. She, through
      God's revealing, and convinced that all this clamour was not without
      cause, turned her gaze upon the steward, and divined the theft.

      "She bade him gather up the bones and bring them to her. And
      straightway, at a healing sign from the girl's hand, skin and flesh
      began to come upon the bones, and feathers to fledge upon the skin, till
      the living bird, at first with eager hop and soon upon the wing,
      launched itself into the air. Nor were the others slow to follow it,
      their numbers now complete, though first they made obeisance to their
      lady and deliverer.

      "And so the merits of this maid are told at Chester, and her miracles
      extolled. Yet though she be generous and swift to answer all men's
      prayers, yet most gracious is her footfall among the women and boys, who
      pray as it might be to a neighbour and a woman of their own countryside"
      (Malmesbury).


      Sources:
      =====

      Attwater, D. (1983). The Penguin Dictionary of Saints, 2nd edition,
      revised and updated by Catherine Rachel John. New York: Penguin Books.

      Benedictine Monks of St. Augustine Abbey, Ramsgate. (1966). The Book of
      Saints. NY: Thomas Y. Crowell. Benedictine Monks of St. Augustine Abbey,
      Ramsgate. (1947).

      Coulson, J. (ed.). (1960). The Saints: A Concise Biographical
      Dictionary. New York: Hawthorn Books.

      D'Arcy, M. R. (1974). The Saints of Ireland. Saint Paul, Minnesota:
      Irish American Cultural Institute. [This is probably the most useful
      book to choose to own on the Irish saints. The author provides a great
      deal of historical context in which to place the lives of the saints.]

      Farmer, D. H. (1997). The Oxford Dictionary of Saints. Oxford: Oxford
      University Press.

      Gill, F. C. (1958). The Glorious Company: Lives of Great Christians for
      daily devotion, vol. I. London: Epworth Press.

      Kenney, J. F. (1929). Sources for Early History of Ireland, vol. 1,
      Ecclesiastical. New York: Columbia University Press.

      Montague, H. P. (1981). The Saints and Martyrs of Ireland. Guildford:
      Billing & Sons.

      Moran, P. Card. (1879). Irish Saints in Great Britain.

      O'Hanlon, J. (1875). Lives of Irish saints, 10 vol. Dublin.

      For All the Saints:
      http://users.erols.com/saintpat/ss/ss-index.htm

      Celtic Orthodox Christianity Home Page
      http://www.nireland.com/orthodox/celtic.htm

      These Lives are archived at:
      http://www.egroups.com/group/celt-saints/
      *****************************************
    • emrys@globe.net.nz
      Celtic and Old English Saints 3 February =-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-= * St. Ia of Cornwall * St. Colman of Kilmacduagh (see #2) *
      Message 2 of 3 , Feb 2, 2010
      • 0 Attachment
        Celtic and Old English Saints 3 February

        =-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=
        * St. Ia of Cornwall
        * St. Colman of Kilmacduagh (see #2)
        * St. Anatolius of Salins
        * St. Caellainn
        * St. Werburg of Mercia
        * St. Werburga of Chester
        =-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=


        St. Ia of Cornwall, Virgin and Martyr
        (Hia, Hya, Iia; Ives)
        -----------------------------------------------------------
        Died 6th century or 450 (sources are evenly split between the two
        dates); another feast on October 27. According to the late medieval
        legend, the sister of Saints Ercus (or Euny; f.d. October 31) and
        Herygh, Saint Ia, was a holy maiden who came from Ireland to
        Cornwall--sailing on a leaf that grew to accommodate her--and landed and
        settled at the mouth of the Hayle River where Saint Ives, formerly
        called Porth Ia, now stands. She is said to have crossed with Saints
        Fingar, Phiala, and other missionaries (f.d. December 14). In Cornwall
        she erected a cell where she lived the life of prayer and austerities.
        This version relates that Ia suffered martyrdom in Cornwall at the mouth
        of the Hayle River. Leland saw her "vita" at Saint Ives, which depicted
        her as a noble of Saint Barricus; a church was built at her request by
        Dinan, a great lord of Cornwall.
        Breton tradition makes her a convert of Saint Patrick, and says that she
        went to Armorica with 777 disciples, where she was
        martyred. She is the eponym of Plouye, near Carhaix. Do not confuse her
        with Saint Ives (f.d. April 24) of Saint Ives, Huntingdonshire
        (Attwater, Attwater2, Benedictines, Coulson, D'Arcy, Farmer, Montague,
        Moran).

        Troparion of St Ia tone 5
        Thy life and mission/ were pleasing to God, most pious Ia,/ for seeing
        thee left behind in Ireland,/ He miraculously transported thee across
        the sea to Cornwall on a leaf./ Wherefore O Saint, pray to God for us/
        that we may never give way to despair/ but ever trust in His great
        mercy.

        Kontakion of St Ia tone 8
        By a miracle, God showed that the first should be last and the last,
        first, O righteous Ia,/ and therefore we look to thee as a symbol of
        Gospel truth,/ ever praising thy illustrious memory.


        St. Anatolius of Salins, Bishop
        -----------------------------------------------------------
        (9th? or) 11th century. A Scottish or Irish bishop who went as a pilgrim
        to Rome and settled as a hermit at Salins in the diocese of Besancon,
        Burgundy, about 1029. He lived the rest of life in a mountain retreat
        overlooking a favourite stopover of Irish pilgrims near the oratory of
        Saint Symphorian. At a later date a church was built in his honour at
        Salins. His biographer said that it would be impossible to enumerate all
        the miracles he worked in his lifetime (Benedictines, D'Arcy, Kenney,
        O'Hanlon).


        St. Caellainn (Caoilfionn), Virgin
        -----------------------------------------------------------
        6th century. An Irish saint listed in the Martyrology of Donegal. A
        church in Roscommon perpetuates her name (Benedictines).


        St. Werburg of Mercia
        -----------------------------------------------------------
        Died c. 785. When Ceolred of Mercia died, his wife Werburg retired to a
        convent (Bardney?) of which she became abbess (Benedictines).


        St. Werburga of Chester
        (Werburg, Werebrurge, Werbyrgh)
        -----------------------------------------------------------
        Born at Stone, Staffordshire, England; died at Threckingham, England, c.
        690-700; feast of her translation at Chester, June 21.

        The patroness of Chester, England, Saint Werburga, was born of a line of
        kings, being a daughter of Wulfhere, King of Mercia. From her mother,
        the saintly Ermingilde (Ermenilda; f.d. February 13), she learned as a
        child the Christian faith. By temperament she was pious and virtuous,
        and her beauty attracted many admirers, among them a prince of the West
        Saxons, who offered her rich gifts and made flattering proposals, and
        also Werbode, a powerful knight of her father's court. But refusing all
        her suitors, she secured, after much persuasion, her father's permission
        to enter a convent (or she did so after her father's death).

        When the time came, he and his courtiers escorted her in great state to
        the abbey of Ely, where they were greeted at the gates by her aunt, the
        royal abbess, Ethelreda (f.d. June 23), and her nuns. Werburga fell upon
        her knees and asked that she might be received as a novice, and to the
        chanting of the "Te Deum" they entered the cloister, where she was
        stripped of her costly apparel, exchanged her coronet for a veil, and in
        a rough habit began her new life.

        She made good progress, and after many years, at the request of her
        uncle, King Ethelred, was chosen to superintend all the convents of his
        kingdom. This opened to her a large and fruitful sphere of duty, and the
        religious houses under her care became models of monastic discipline.
        Through the wealth and influence of her family she also founded new
        convents at Trentham in Staffordshire, Hanbury near Tutbury, and Weedon
        in Northamptonshire, and secured the interest of Ethelred in
        establishing the collegiate Church of Saint John the Baptist in Chester,
        and in giving land to Egwin (f.d. December 30) for the great abbey of
        Evesham.

        Werburga won many from dissipation and vice, and God crowned her life
        with many blessings. Her work was deeply rooted in prayer and
        discipline. She took but one meal daily and that only of the coarsest
        food; she set before her the example of the desert fathers; and she
        recited the whole of the Psalter daily upon her knees.

        She lived to a ripe age, and before her death she journeyed to all her
        convents, paying to each a farewell visit; she then retired to Trentham
        (Threckingham in Lincolnshire), where she died. She was buried in the
        monastery of Hanbury in Staffordshire. Later, her remains were
        transferred with great ceremony in the presence of King Coolred and many
        bishops to a costly shrine in Leicester, which attracted many pilgrims.

        In 875, for fear of the Danes, her relics were removed to Chester. In
        1095, they were translated within Chester, where in the course of time a
        great church, now the cathedral, was built over it, and where the
        remains of it may still be seen, carved with the figures of her
        ancestors, the ancient kings of Mercia. On its four sides the deep
        niches remain, where the pilgrims knelt, seeking healing, afterwards
        receiving a metal token to show that they had visited her shrine. This
        final translation was the occasion for Goselin to write her "vita." Her
        magnificent shrine was in the Lady Chapel until it was despoiled in the
        sixteenth century by those oddly called Reformers, and her church was
        made the Cathedral Church of Christ and the Blessed Virgin. Some of the
        stones from the base of the shrine were used to make a bishop's throne,
        but they were restored in 1888 and now stand on their original site
        behind the high altar. Twelve ancient English churches were dedicated to
        her, including Hanbury and Chester (Attwater, Benedictines,
        Encyclopaedia, Farmer, Gill).

        In art Saint Werburga holds the abbey, while her crown lays at her feet.
        Sometimes there are wild geese near her (Roeder), because, according to
        Goselin she restored one to life (see below); however, the writer
        borrowed the story from his own "vita" of the Flemish Saint Amelburga
        (Farmer). She is, of course, the patroness of Chester (Roeder).

        William of Malmesbury writes this of a local miracle wrought by Saint
        Werburga:

        "It was in the city of Chester that the girl Werburga, daughter of
        Wulfhere, King of Mercia, and Ermenilda . . . took her vows, and her
        goodness shone for many years. The story of one miracle done by her I
        now shall tell, which made a great stir and was long told about the
        countryside.

        "She had a farm outside the walls, where the wild geese would come and
        destroy the standing corn in the fields. The stewart in charge of the
        farm took all shifts to drive them off, but with small success. And so,
        when he came to wait upon his lady, he added his complaint of them to
        the other tales he would tell her of the day.

        "'Go,' said she, 'and shut them all into a house.' The
        countryman,mbfounded at the oddness of the command, thought that his
        lady was jesting: but finding her serious and insistent, went back to
        the field where he had first spied the miscreants, and bade them,
        speaking loud and clear, to do their lady's bidding and come after him.
        Whereupon with one accord they gathered themselves into a flock, and
        walking with down-bent necks after their enemy, were shut up under a
        roof. On one of them, however, the rustic, with no thought of any to
        accuse him, made bold to dine.

        "At dawn came the maid, and after scolding the birds for pillaging other
        people's property, bade them take their flight. But the winged creatures
        knew that one of their company was missing; nor did they lack wit to go
        circling round their lady's feet, refusing to budge further, and
        complaining as best they could, to excite her compassion. She, through
        God's revealing, and convinced that all this clamour was not without
        cause, turned her gaze upon the steward, and divined the theft.

        "She bade him gather up the bones and bring them to her. And
        straightway, at a healing sign from the girl's hand, skin and flesh
        began to come upon the bones, and feathers to fledge upon the skin, till
        the living bird, at first with eager hop and soon upon the wing,
        launched itself into the air. Nor were the others slow to follow it,
        their numbers now complete, though first they made obeisance to their
        lady and deliverer.

        "And so the merits of this maid are told at Chester, and her miracles
        extolled. Yet though she be generous and swift to answer all men's
        prayers, yet most gracious is her footfall among the women and boys, who
        pray as it might be to a neighbour and a woman of their own countryside"
        (Malmesbury).


        Sources:
        =====

        Attwater, D. (1983). The Penguin Dictionary of Saints, 2nd edition,
        revised and updated by Catherine Rachel John. New York: Penguin Books.

        Benedictine Monks of St. Augustine Abbey, Ramsgate. (1966). The Book of
        Saints. NY: Thomas Y. Crowell. Benedictine Monks of St. Augustine Abbey,
        Ramsgate. (1947).

        Coulson, J. (ed.). (1960). The Saints: A Concise Biographical
        Dictionary. New York: Hawthorn Books.

        D'Arcy, M. R. (1974). The Saints of Ireland. Saint Paul, Minnesota:
        Irish American Cultural Institute. [This is probably the most useful
        book to choose to own on the Irish saints. The author provides a great
        deal of historical context in which to place the lives of the saints.]

        Farmer, D. H. (1997). The Oxford Dictionary of Saints. Oxford: Oxford
        University Press.

        Gill, F. C. (1958). The Glorious Company: Lives of Great Christians for
        daily devotion, vol. I. London: Epworth Press.

        Kenney, J. F. (1929). Sources for Early History of Ireland, vol. 1,
        Ecclesiastical. New York: Columbia University Press.

        Montague, H. P. (1981). The Saints and Martyrs of Ireland. Guildford:
        Billing & Sons.

        Moran, P. Card. (1879). Irish Saints in Great Britain.

        O'Hanlon, J. (1875). Lives of Irish saints, 10 vol. Dublin.

        For All the Saints:
        http://www.saintpatrickdc.org/ss/ss-index.htm

        An Alphabetical Index of the Saints of the West
        http://www.orthodoxengland.btinternet.co.uk/saintsa.htm

        These Lives are archived at:
        http://groups.yahoo.com/group/celt-saints
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