[celt-saints] 6 July
Celtic and Old English Saints 6 July =-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-= * St. Palladius of Ireland and Scotland * St. Modwenna of Polesworth * St. Moninna of Killeavy * St. Moninne of Sliabh Cuillin * St. Noyala of Brittany (see #2) * St. Sexburga of Ely =-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-= St. Palladius of Ireland, Bishop -- Died 432. The story of Palladius, recorded by Saint Prosper of Aquitaine, is caught up with that of Pope Saint Celestine I. Palladius, a deacon at Rome, was responsible for sending Saint Germanus of Auxerre to Britain in 429 to combat Pelagianism and in 431 was himself consecrated bishop of the Irish. He landed near Wicklow and worked in Leinster, where he encountered much opposition, but made some converts and built three churches. Acknowledging his lack of success in Ireland, he migrated to Scotland to preach to the Picts, and died soon after he arrived at Fordun, near Aberdeen (Attwater, Benedictines, Delaney). * * * Another Life: The chronicle of the contemporary St. Prosper of Aquitaine present two important entries relating to Palladius. Under date of 429 it has, Agricola, a Pelagian, son of Severianus, a Pelagian bishop, corrupted the churches of Britain by the insinuation of his doctrine; but at the insistence of the Deacon Palladius (ad actionem Palladii Diaconi), Celestine sent Germanus, Bishop of Auxerre as his representative to root out heresy and direct the Britons to the Catholic Faith. Again under the date of 431, in the consulship of Bassus and Antiocus: Palladius was consecrated by Pope Celestine and sent to the Scots believing in Christ, as their first bishop (Ad Scotum in Christum credentes ordinatur a Papa Celestino Palladius et primus episcopus mittitur). In his work against Cassian, St. Prosper compendiates both entries: Wherefore the Pontiff Celestine of venerable memory, to whom the Lord gave many gifts for safeguarding the Catholic Church, knowing that for those who are already condemned, the remedy to be applied is not a further judicial inquiry but only repentance, gave instructions for Celestius, who asked for a further hearing in a matter already settled, to be driven from the borders of all Italy . . . with no less jealous care he delivered Britain from the same disease, when he drove even from that hidden recess of the ocean some enemies of Grace who were settling in their native soil; and by ordaining a bishop for the Irish (Scoti), whilst he laboured to keep the Roman Island Catholic, he made also the barbarous Island Christian. The words of the second entry to the chronicle, to the Scots believing in Christ can only have the meaning that when the chronicle was being written in 447, the Irish had become a Christian people. Some writers with Dr. Todd regard Palladius as deacon of St. Germanus, but it appears more probable that he held the high rank of Deacon of Rome; it can hardly be supposed that a deacon of Auxerre would exercise such influence in Rome as that assigned to Palladius, and it is in accordance with St. Prosper's usage to indicate the Roman deacon by the simple title diaconus. Thus in the chronicle we have frequent entries such as Hilarius Diaconus, Ioannes Diaconus, Leo Diaconus, which invariably refer to the deacons of Rome. The seventh century life of St. Patrick by Muircu Maccumachthenus in the Book of Armaugh expressly styles Palladius Archidiaconus Pap? Coelestini urbis Rom? Episcopi, repeated in several of the other lives of St. Patrick. Ussher registers the tradition long current in England that Palladius was born in Britain and that he had combatted the Pelagian heresy there. The Bollandists are also of the opinion that he was a Briton by birth. The Palladii, however, were reckoned among the noblest families of France and several of them held high rank about this time in the Church of Gaul. These conflicting opinions may perhaps be reconciled. Under Julius the Apostate there was a Palladius holding prominent rank in the army of Gaul, who, for his fearless profession of the Faith, was exiled into Britain. We may easily suppose that the scion of such a privileged Gaulo-British family would attain the position of Deacon of Rome, would take much interest in the British Church, and, would by his familiarity with the Celtic language, be qualified to undertake the mission of the first bishop to the Irish. Palladius is honoured by the Scottish calendar on 6 July. The Aberdeen Breviary describes him as pontificem et fidei Catholic? apostolum pariter et doctorem. In some ancient records he is styled a martyr, probably because of the hardships endured during his missionary career in Ireland. Palladius landed in the territory of the Hy-Garchon, on the strand where the town of Wicklow now stands, then occupied by the tribe of Cualann who have left their name on the beautiful valley of Glencullen, seven miles distant from the spot where Palladius landed. The chieftain of the district
[celt-saints] 6 July #2
Celtic and Old English Saints 6 July =-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-= * St. Palladius of Ireland and Scotland * St. Modwenna of Polesworth * St. Moninna of Killeavy * St. Moninne of Sliabh Cuillin * St. Noyala of Brittany * St. Sexburga of Ely =-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-= St. Noyala of Brittany, Virgin Martyr Condensed from http://www.bath.ac.uk/lispring/sourcearchive/ns3/ns3tgh1.htm Noyale (in Breton, Noaluen; Latin, Noyala; Cornish, Newlina) was another 6th-century Celtic saint: English according to her legend, Irish according to earlier hagiographers, but more likely to have been one of the numerous Welsh settlers who travelled to Brittany - like Meiriadog himself. Indeed, his association with the place, evidenced not only by the tradition of the stone coffin, but also in his medieval Latin Vita, may perhaps suggest (one can do no more than this - she is far too shadowy a figure, historically) that Noyale was one of his group of followers. The narratives in that huge book, the Buhe er Sent, are always both edifying and marvellous in character. [The Buhe is the Breton translation of the vast collection of lives of the saints of Brittany, compiled by the Dominican Albert Le Grand in the early 17th century. No Life of the saint has survived; but given the fact that the Breton legend concurs in so many points with the residual legend found at Newlyn East in Cornwall, it seems likely that one had formerly existed, in the medieval period.] To speak of St Noyale is to go back into the far-off history of Brittany and discover its beautiful popular legends. It is hard to tell where history ends and where legend begins. This much is certain, that the cult of St Noyale has, across the centuries, deeply marked local history and popular piety. Noaluen was the daughter of the king of Ussig in England, in the 5th century. She received a strongly Christian education, and became a model of piety to her companions. She felt little attraction to the pleasures of the court. Quite the opposite: she dedicated herself to prayer, penance, and mortification. The poor came to her. She wanted to renounce the world totally, to give herself to Christ. Her father was already dreaming of a fine princely marriage. More surely to avoid this seductive temptation, Noaluen distributed her possessions, and fled with her nurse-companion, not knowing where they were going. Immediately, the king caused her to be sought for, promising a reward to whoever brought them back. But already they had set sail on the sea, turning a deaf ear to the appeals of their pursuers. [According to the legend as depicted on a rood screen (the Westeen equivalent of an Eastern Iconstasion) at Noyal-Pontivy, destroyed in 1684, Noyale and her nurse sailed to Brittany on a leaf - a hagiographical motif encountered elsewhere. The legend now current has 'rationalised' this somewhat, and has them floating across on a branch!] Noaluen and her nurse landed in the region around Vannes, afterwards making their way to the interior of the country, to live in solitude. At that time there was scant population in the regions in theArgoed [the interior, lit. 'by the woodland'] beyond the Arvor [the coastal plain, lit. 'by the sea'], covered for the most part by forests. It was easy to build themselves a peaceful hermitage. [This, it has been suggested, was in Noyal-Pontivy, at Ste-Noyale.] One day a local lord met this young immigrant. Immediately he wished to seduce this beautifulyoung woman, and lure her to his palace. Noyale abruptly refused: 'I have consecrated my virginity to God, and will have no other spouse than Jesus Christ. I do not fear the death of the body, I fear nothing except the death of the soul. Do with me what you will: I am willing to endure every torment rather than break the vow which I have made to God. I will receive from my divine spouse the courage necessary to undergo the most cruel death. What happiness, to receive the martyr's crown!' Noaluen and her maid-servant attempted to escape. But the tyrant found them again near the chapel of Bezo, [in Bignan about 30 km south of Noyal-Pontivy]. Again, he tried to conquer Noyale's resistance. To make her afraid of him, he made the blade of the sword, which would serve him to cut off her head if she remained obstinate in her refusal, glitter before her eyes. Noyale gave way neither to his propositions nor to his threats. In his anger, the tyrant Nizan beheaded Noyale and her maid. The narrative develops from the edifying to the marvellous: Noaluen took her bloodied head into her hands and began to walk. [According to the older version of the legend, formerly depicted on the rood screen, and now reproduced in the windows of the parish church, Noyale's nurse survived the attack and, led by an angel, guided the cephalophore saint back home towards Noyal-Pontivy. By the time the windows were installed (late-19th century),
