Обсуждение статьи "СЕРВАН ШОТЛАНДСКИЙ"

One of the most celebrated saints, connected with the early missions of Scotland, was the holy man, who is called Serb, by Irish writers, and about whom so many inconsistent accounts have received circulation. According to one account, his original name was Malachias, which at the time of his baptism was changed into Servanus. Serf is another form of this name . He is also called Servan [1], or Seran. In some parts of Scotland, the people have corrupted his name to Sair or Sare [2]. The Festival of St. Servanus or St. Serf [3] has been assigned to the 20th day of April, where we have already given the legendary Acts and the conjectures of several writers regarding him, as also the speculations referring to his period and locality [4]. Again, there is a notice of him, at the 13th of May [5]. It must be unnecessary to repeat what has been already stated, but as this holy man has another festival assigned at the 1st of July, we can only briefly subjoin what serves to amplify, yet hardly illustrate, his proceedings. On this day, the Bollandists have several unsatisfactory notices regarding him [6], in a previous commentary [7] to his Life, as found in the Breviary of Aberdeen.

The early history of St. Servan seems to be involved in considerable obscurity. Already has allusion been made to the Manuscript Life of St. Servanus[8], as found in the so- called Codex Kilkenniensis [9], and to which Archbishop Ussher refers, where he styles it a compound of foolish portents and of lying fables [10]. Indeed, for all historical purposes, it is not only utterly worthless, but it is flagrantly in opposition to well- established facts of church history [11].

The Aberdeen Breviary seems to contain the primitive legends, regarding the origin and career of this holy Bishop and Confessor [12], who is said to have drawn his descent from the nation of the Scotsa matter which is altogether likely, although a different parentage has been assigned to him. It has been stated, also, that he was a Pict on the mother's side ; her name being Alma, a daughter to the King of the Cruithne. Again, other accounts have it that his father was Porc, King of Canaan, in Egypt. If we are to trust the Martyrology of Aberdeen [13], he was of royal origin ; his father being Obeth [14], while his mother is said to have been Alixa [15], the daughter of a King in Arabia [16]. Servan himself is said to have been King ofthe Cananii [17], but leaving his kindred through a supernatural motive, he resolved to seek more distant countries. With an illustrious company of holy men, he travelled far away from the territory of the Cananii to Jerusalem, thence to Rome, thence to France, and finally he arrived in Scotland [18]. Were we to credit Thomas Dempster's account, he flourished in the year 293, having been elected bishop from the flock of the Culdees [19]; but, most assuredly, he did not live at this early period, for heathenism then wholly prevailed over Scotland. St. Servan has been classed among the disciples of St. Patrick [20]. However, we cannot find him enrolled as such, in the list furnished by Colgan. We are told [22], that he lived under the rite and form ofthe primitive church, until the arrival of Palladius [23]. St. Servan sailed for Scotland, to preach the faith among the people. There, he is said to have erected a monastery, on the winding shores of the Forth [24].

According to some accounts, St. Servan founded a monastery, near the town of Culenros, the modern Culross, in Fifeshire; while others have it, that before Palladius visited Scotland, there had been a religious school established at that place, in which the present holy man received his education [25]. He took care to chastise his body and bring it under subjection, while he lived there in solitude. The fame of some miracles he had wrought created for him a great veneration in the minds of the multitude [26]. There, too, he lived, with a religious society of disciples [27]. One of the most renowned among these was St. Kentigern [28], who was educated under his care. He and his mother Thenog [29] were baptized by this holy man ; the former having been born, after the latter had been cast ashore in a boat, at Culenros [30], and on the coast of Fife. When St. Kentigern resolved on leaving Culross, St. Servan who tenderly loved him showed the greatest sensibility of soul. He cried out : "Alas ! my dearest son ! light of mine eyes! staff of my old age ! wherefore dost thou desert me? Call to mind the days that are past, and remember the years that are gone by; how I took thee up when thou camest forth from thy mother's womb, nourished thee, taught thee, trained thee, even unto this hour. Do not despise me, nor neglect my grey hairs, but return, that in no long time thou mayest close mine eyes" [31]. And when St. Kentigern nevertheless continued his course, Servan again cried aloud, asking to be permitted to accompany him, and to be reckoned among his disciples ; but Kentigern replied: "I go whither God calls me, but do thou return, I pray thee, my father, to thine own disciples", that in thy holy presence they may be trained in sacred doctrine, guided by thy example, and restrained by thy discipline [32].

When Pope St. Celestine I [33] had destined Palladius [34] for the conversion of the Irish- Scots [35], — then having some knowledge of the Christian religion - his mission there failed. His course was afterwards directed to Scotland. Among his disciples was St. Servan. But whether the latter accompanied him from Rome, or whether he had been a native of Ireland or of Scotland, appears to be uncertain. Equally so is the conjecture, that he had been found in either of these Islands, and that he had been instructed in the Faith by Palladius. However this may be, both were associated in the work of preaching and of administering the sacraments among the people of Scotland. As he was gifted with singular goodness and humility, St. Palladius consecrated St. Servan a bishop, according to received accounts [36]. The latter became a coadjutor to his apostolic master [37], while spreading the light of the Gospel in those northern parts he had chosen for the exercise of his zeal. Another account has it, that when St. Palladius failed in preaching the Gospel among the Orkneyans, St. Servan became eminently successful in that effort [38]. While St. Palladius destined St. Tervan to become Archbishop of the Picts, he directed St. Servan to become the great missionary and Apostle of the Orkneys [39]. Again, it has been supposed, by some writers, that St. Tervan had been the first missionary sent to those Islands, while St. Servan succeeded him in that post [40].

As "T" and "S" are frequently commutable in the Celtic dialects, it may be a subject for fair investigation, to discover if Tervan and Servan be not one and the same person; while, if such be the case, we have another disturbing historic element introduced into the present perplexing memoir. However, this may be, we are inclined to believe, that the success of St. Servan's missionary career among the Orkneyans — if considerable in his time - could not have been of a very permanent character. St. Servan was sent into the Orkney Islands by St. Palladius, and his missionary career was so successful there, that he has since been regarded as the Apostle of that group. Some writers state, that St. Palladius and St. Sylvester [41] shared that Apostleship with him. At this period, the people of Orkney were in a rude state [42]; yet, we have few accounts left us by writers, to throw much light on their pagan condition [43]. Picts or Britons appear to have been the earliest inhabitants [44] The Fir-galeoin [45] -a tribe of the Firbolgs - are said also to have inhabited them . In the time of St. Columkille [46], they seem to have relapsed into paganism; if indeed, Christianity had previously made any progress among them. Towards the end of the sixth century, some of St. Columbás disciples [47] appear to have gained a foothold there; and Irish Papæ or Fathers were found in those Islands, when they had been invaded by the Norwegians in the ninth century [48].

Gradually a great number of churches and monasteries were established in those Islands, after the Norwegian colonists had conformed to Christianity. Under the Jarls, Kirkwall grew up to be the chief seat of power, and there too was established the episcopal See of the Orkneys. After the remains of St. Magnus [49] the Martyr had been removed to Christ Church, Bersa [50], his nephew Ronald resolved on the erection of a magnificent cathedral at Kirkwall in the twelfth century [51], When completed, he had the remains of St. Magnus removed thither, and afterwards this holy martyr gave name to that church, of which he was regarded as the patron. The interior presents much of the original plan and style, in the massive columns and rounded arches within the nave and aisles [52]. The five eastern bays of the nave were built with pillars, fifteen feet in circumference, by Bishop William I. in 1160; while, owing to the disturbed state of affairs in the Orkneys, the cathedral remained unfinished [53]. The remainingbays, with the western front and three western bays in the same style, were built by Bishop. Reid in 1540 [54].

St. Servan lived to a venerable old age. He departed this life at Culross. There his relics were afterwards preserved [55]. Besides the commemorations of this holy man already entered at the 20th of April, and at 13th of May, there is a festival set down, at the 1st of July [56], which is supposed to have been the date for his death. In his Universal Martyrology, Castellan has the feast of Servanus, a Scot, at the latter date, but the place assigned for him is Wales [57]. Otherwise, we know not of any recorded connexion the present St. Servan had with the latter principality. In the Kalendar of Hyrdmainstown, at the 1st of July, there is an entry of Servanus Episcopus, with a notice that he had an Office of Nine Lessons [58]; also, in the Kalendar of Culenros [59]; likewise, in the Kalendar, attached to the Breviary of Aberdeen [60]; also, in the Martyrology of Aberdeen [61]; in Adam King's Kalendar [62]; and, in Thomas Dempster's Menologium Scoticum [63].

Until a late period, an annual procession attended with public festivity was held in his honour, on the first of each recurring July. Early on the morning of that day, all the inhabitants, young and old, men women and children assembled, and carried green branches through the town. They also decked the public places with flowers, and spent the rest of the day in recreation and public rejoicing [64]. In 1839, this custom had not altogether disappeared [65], but the day had been altered to the 24th of June — the birthday of King George III .-in consequence of the neighbouring lairds and magistrates being strong Hanoverians [66], and their desiring to wean the affections and celebration of the people from an old Scottish saint to the regal representative of the Guelph family".

1.This is usually written Servanus, by the Latin compilers of accounts, relating to him.

2. See Bishop Forbes' "Kalendars of Scottish Saints", p . 447.

3. See an account of him in Rev. Dr. J. F. S. Gordon's "Scotichronicon", pp. 42, 43.

4. See at that date, in the Fourth Volume of this work, Art. iv.

5 See the Fifth Volume of this work, at that date.

6. Art. vi. See "Acta Sanctorum", tomus i., Julii i. De S. Servano Epis. et Conf. Orcadum Insularum Apostolo, pp. 55 to 58.

7. In thirteen paragraphs, written by Father John Baptist Soller.

8. In the Fourth Volume of this work, at the 20th of April, Art. iv.

9. In Archbishop Marsh's Library, Dublin, and classed vol. 3, 4, 16.

10. See "Britannicarum Ecclesiarum Antiquitates", cap. xv., P. 353. " The reader may find the full version of this Life of St. Servanus, in William F. Skenés " Chroncles of the Picts, Chronicles of the Scots, and other early Memorials of Scottish History", Appendix, sect . vi., pp. 412 to 420.

12. See Right Rev. Patrick F. Moran's " Irish Saints in Great Britain, " chap. v., pp. 155, 156.

13. At the Kalends of July we find the foregoing notice, as contained in the text. See "Proceedings of the Society of Antiquaries of Scotland," vol. ii., pp. 265, 266.

14. The son of Eliud, according to the Dublin MS. Life.

15. Called "Alpia filia regis Arabie", in the Dublin MS. Life.

16. It is said, they were without children for twenty years, before the miraculous birth of their twin sons Malachias, otherwise called Servanus, and Generatius .

17. Otherwise called Cananeans.

18. See the particulars of these migrations set forth, in the Fourth Volume of this work, at the 20th of April, Art. iv.

19. See "Historia Ecclesiastica Gentis Scotorum", tomus ii., lib. xvii., num. 1032, P. 574.

20. See Right Rev. Patrick F. Moran's "Irish Saints in Great Britain", chap. v., P. 155.

21. See "Trias Thaumaturga", Quinta Appendix ad Acta S. Patricii, cap. xxiii., pp. 265 to 269.

22. In the Aberdeen Breviary.

23. See his Life, in the present Volume, at the 6th of July, Art. i.

24. See Right Rev. Patrick F. Moran's "Irish Saints in Great Britain", chap. v., P. 155.

25. Such is the account, as given by Came . rarius, who tells us furthermore, that Saints Kentigern and Ternan taught humanities and sacred lessons, in that place.

26. The Martyrology of Aberdeen says, " preclara sua miracula posterum stupenda merito Seruanum summe extollendum laudibus efferunt et sine fine in celestibus regna. turum insinuant."

27. See Rev. Thomas Innes' "Civil and Ecclesiastical History of Scotland", book ii., sect. vii., p. 125.

28. He has a double festival : one for the 13th of January, and the other for the 13th of November.

29. Her feast is kept on the 18th of July.

30. See "Lives of St. Ninian and St. Kentigern", compiled in the twelfth century. Edited from the best MSS. by Alexander Penrose Forbes, D.C.L., Bishop of Brechin, Life of St. Kentigern, chap. iv., p. 40 . Edinburgh, 1874, 8vo.

31. Vita S. Kentigerni, cap . viii.

32. See Right Rev. Patrick F. Moran's "Irish Saints in Great Britain ", chap. v., pp. 155, 156.

33. About the year 431.

34. See his Acts in the present volume, at July 6th, Art. I .

35. According to the Chronicle of St. Prosper of Aquetaine.

36. Such is the statement of Polydore Virgil .

37. See Fordun's "Scotichronicon", lib. iii. cap. ix.

38. See Ussher's "De Primordiis Britannicarum Ecclesiarum", p. 671.

39. See Lesley, "De Origine, Moribus, et Rebus Gestis Scotorum", lib. iv., Rex xli., p. 137.

40. To these statements has been added the report, that both had a charge to extirpate the Pelagian heresy among the people of those northern parts. The contradiction is obvious, if we only suppose, that those people had yet to receive Christianity through the ministry of Saints Tervan and Servan.

41. He is said to have had a feast on the 5th of February, in the Orkney Islands.

42. See Bellenden's Hector Boecés "Scotorum Historiæ", tomus i., lib. vii., cap. 18, p. 286.

43. For a fuller account, the reader is referred to the Second Volume of this work, at the 14th of February, Art. Iii.

44. See Chalmers' "Caledonia", vol. i., book ii., chap. iv.

45. See " The Irish Version of Nennius." Note of Rev. Dr. Todd, p. 146.

46. See his Life, in the Sixth Volume ofthis work, at the 9th of June, Art. i.

47. Among these, St. Cormac Ua Liathan appears to have been distinguished, as appears from his Life, at the 21st ofJune. See ibid., Art i.

48. See Rev. George Barrýs "History of the Orkney Islands", & c., p. 115.

49. See his Life, in the Fourth Volume of this work, at April 16th, Art. ii.

50. See Robert William Billing's "Baronial and Ecclesiastical Antiquities of Scotland", vol. iii., p. 2.

51. The See of the Church Bay (Kirk Vaag) in the Orkneys was founded A.D. 1102, and the fine cathedral- of which there is a ground plan-was begun A.D. 1138. See Rev. Mackenzie E. Č . Walcott's "Scoti Monasticon", p. 173.

52. The accompanying illustration was drawn on the wood by William F. Wakeman, from an approved drawing ; and it has been engraved on the wood by Mrs. Millard.

53. In the year 1468, the Orkneys were transferred from the kingdom of Denmark and annexed to the Scottish crown. See an account of this transaction, in John Pinkerton's " History of Scotland from the Accession of the house of Stuart to that of Mary, ” with Appendices of Original Papers, vol. i., book vii., pp. 262 to 266.

54. See a further account of this most interesting structure, in Rev. Mackenzie E. C. Walcott's "Scoti Monasticon", pp. 173 to 178.

55. According to the Martyrology of Aberdeen.

56. See an account of him, in Bishop Forbes' "Kalendars of Scottish Saints", pp. 445 to 447.

57. According to the Bollandists ' "Acta Sanctorum", tomus i., Julii i.

58. See Bishop Forbes' "Kalendars of Scottish Saints", p. 42.

59. Thus : "Sancti Servani Episcopi", xii., l., ii. m. — Ibid., p. 59.

60. Thus : "Servani Episcopi", Conf. ix., l . -Ibid., p . 118.

61. See ibid., p. 132.

62. Thus : "S. Serffe bischop of Orknay and confesor vnder King Eugenius 2 . " -Ibid., p. 156.

63. Thus : "In Insulis Serfi primi illius populi Apostoli." - Ibid., p. 204.

64. See " Old Statistical Account of Scotland", vol. x., p. 131, and vol . xviii., Appendix, p. 649.

65. See "New Statistical Account of Scotland", Perth, p. 600.

66. See "Lives of S. Ninian and S. Kentigern", compiled in the Twelfth Century. Edited from the best MSS., by Alexander Penrose Forbes, D.C.L., Bishop of Brechin. Notes P, pp. 324 to 326.