E FESTIVANOTE TH T KEGULU S N T ANDREWSO F SS O L F O S7 24 .

I.

E TRUNOTETH E OCTOBEN O STH DAT F O ER FESTIVAT S F O L REGULUS OF ST ANDREWS, AS BEARING ON THE SUGGESTED IDENTIFICATION OF ST REGULUS AND THE IRISH ST RIAGHAIL. BY THE RIGHT REV. BISHOP DOWDEN, D.D., F.S.A. SCOT.

papea n I r read before this Societ Junn yo e 10, 1861 (Proceedings e Societyth of of Antiquaries, . 300-321)pp vol . iv . e latr Wth . ,e M F . Skene, when treating of the suggested identification of the Scottish St Eegulus wite Iris t th EiaghailhS h , lay se fac stresth t n thao se th t festivals of these two Saints came within a day of one another in the Scottish and Irish calendars. r ReevesD , s againwell-knowhi n i , ) ne Culdees 34 th essa . n yO (p whic publishes hwa 1864n di , remarks that Eegulus "appear Scotcn i s h calendar e 17t f th Octobero h t conjectures a si same th d s ea e ,an b o t d one [i.e. the Irish] Eiaghail of Muicinis, who is commemorated with us [i.e.Irelandn i precedine th n ]o g day." Mr Skene, in his last important work, Celtic Scotland (ii. 267—8, Ind edition, 1887) repeat e samth s e statement. BAaghail "appeare th n i s old Irish martyrologies on the 16th day of October. . . . Eegulus of St Andrews, however s commemoratei , Scottise th n i dh calendar (sic)n o e same th 17t th f ethee o h h month. nd goe , witAn "son h much con- fidence explaio t , n this differenc datesf o e . "We find, writes,e "h " that there is usually a confusion in the celebrations on these two days, when the 16th day of the month is also the 17th day before the kalends of the next month." And he illustrates his statement as to this usual confusion by a single example, upon which I shall afterwards have a word to say. Now I woul, d first observe tha confusioa t n betweee th 16te d nth han 17th of a month, arising from the mediaeval calendars ordinarily exhibiting dates according to the old Eoman method,1 is much more likely to occur to a writer in the nineteenth century, who was not 1 The double method, It may be observed, will be found in the standard copies (the ' Sealed Books ") of the present book of Common Prayer of the Church of England. 248 • PROCEEDINGS OF THE SOCIETY, APRIL 10, 1893.

accustomed to the daily use of the Roman method, than to the mediaeval ecclesiastics wero wh e, thoroughly familia rused wit an t everdi , hit y yda of their lives. But my object in making this communication to the Society is to point out that there is no need of any conjectural explanations, ingenious or e confusiootherwiseth w ho nf o originated, , since a matte s a ,f facto r , no confusion exists, except what has been imported into the question. Mr Skene was probably misled by simply looking at the Calendar of e Aberdeeth n Breviary, yearwhicw fe sh a befor s communicatiohi e o nt the Society had been made known to scholars generally in the beautiful reprint issued (1854e memberth e Bannatyner th fo ) f so d Maittandan Clubs}- In that calendar we find, under the month of October, for the 15th, 16th, and 17th days,2 A. Idibus. b. xvii. JSTovembris Michaelis de mote tuba ix. 1. Colmani. c. xvi. kl . nis.1 qdrBeguln . ii facix e a. . fu t(epi1 ab i . ix . But when we turn from the Calendar to the place in the Breviary wher shoule ew Octobee de officth r th loo r fo e kfo r festiva . EegulusS f o l , all is at once made plain. The rubric at that place declares that, the day of St Eegulus is the same day as that of St Colman and of St Michael in Monte Tumba, but that the office was in Aberdeen to be " deferred " to the " morrow" of the 16th. This was according to a well known practice of the Mediaeval Church. When two or more festivals happened to fall upon the same day, it was the practice to celebrate onl "deferyo t oned othere an , "th r otherso , differena o t , y da t or days. The more important festival holds its proper place; the less important is celebrated on another occasion. Now, at Aberdeen, (at e tim th leasf Bisho eo n i t p Elphinstone s responsiblwa e o th r wh , fo e issue of the Aberdeen Breviary printed by Chepman, which is now in our hands) e festiva t th ,Michae S f o l Archangee th l Montn i l e Tumba, commemorating a supposed appearance of the Archangel to Bishop referenca y . Dempster'b T r 1o O t e s Menologium Scoticum (1622) Adar o , m King's Ane Kallevdar Perpetuate (1588). 2 The words Michaelis de monte tumba are in red letter, indicating their importance NOTES ON THE FESTIVAL OF ST KEGTJLUS OF ST ANDEEWS. 249

Autber n Normand i t ti woul s a d, at yseem e remarkablth , e rocky eminence now known as Mont St Micliel, was reckoned a day of such importance that it is marked in red letter in the Calendar, and causes the deferrin e festivalth f go f Colmao s Eegulus.d nan 1 This is only one illustration out of hundreds of the influence of the English Service-books, and more particularly those of Sarum (all naturally affecte Normay b d n though d feeling)an t , upo e devotionanth l syste Mediaevae th f mo l Scottish Church. From what has been said, it will be seen that Mr Skene would have been both saved from attributing an extraordinary piece of stupidity to the Scottish mediaeval ecclesiastics, and from propounding his own very unsatisfactory attempt to account for it, and also would have been able to have greatly strengthened his case for the identity of St Eegulus and St Biaghail, had he thought of referring from the Calendar to the Breviary e OctobeOfficeth r fo s r Festiva t EegulusS f o l . 2. It seems as if Mr Skene, in preparing his Celtic Scotland, had relied merely upon his earlier inquiries, as detailed in his communication to this Society. He still speaks of "the Scottish Calendar," as if there were onle calendaron y , e mediaevawhilth n i e l perio t onlno d y every diocese t evebu , n man importann ya t church would, under certain restric- tions, possess its own list of commemorations and festal observances. Bishop A. P. Forbes' Kalendars of Scottish Saints was published in 1872, and contained, beside the Calendar of the Aberdeen Breviary, several other important calendars, drawn mainly from manuscript sources. Among these is an interesting calendar said to belong to Feme in Eoss (Nova Farina). e manuscriptTh , which Bishoe th pt Forbeno d ha s advantage of himself examining, was (1872) in the possession of the Duke of Sutherland at Dunrobin Castle. It certainly deserves a more careful study than has yet been afforded it. But the point of interest presenour in t inquir thayis t "Eegulus Confessor" appear 16tthe h son of October. The Feast of St Michael in Monte Tumba not being entere t thida s dat thin ei s calendar, neeo n ther defeo s dt daye ewa th r , as in the case of the Aberdeen Breviary. 1 Mabillon (An. Ord. S. Senedieti, ii.) gives the date of this appearance at A.D. 710. 250 PKOCEEDINGS OF THE SOCIETY, APRIL 10, 1893.

Proceedingse th Onc f o e6 f againthi25 o . sp voln i ,Societ. ii . y will e founb r Laing'M d s extracts froe Aberdeeth m n Martyrologe th f yo 16th century. There we read :—" xvij Kl. Nouembris. In Scocia Sancti Eeguli abbatis apud ecclesiam de Kylrewni." Perhaps it may not be wholly unnecessary to remark that this Martyrology abounds throughout in examples of Scotia being unquestionably used for Scotland —Ybernia being used for Ireland—as indeed we might have inferred from the date of the work, which appeared to have been written in the earl ysixteente parth f o t h suffic y century citma o t e illustration t ei I . n " xiij Kl. Julij Natalia Sancte Margarite regine Scocie," &c. " Kl. Aprilis in Scocia Sancti G-ilberti episcopi apud cathedralem civitatem sua Dornoch,e md tuni . " cu . e . regu" m obsequia spernenti nunc non solum reges sed et universale vulgus Britannie et Ybernie peregrinando gracia eiusdem precibu t clarissimise s miraculis illuminantur."1 Such testimonies as have been adduce n leav ca ddoubo en t thain i ; Scotlan e Octobeth r e propefo dth ry Festivada r t EegulusS f o l , though s actuait t f everywhero no l y celebrationda e th e s xviwa ,i Kal. Nov., i.e., 16t the Octoberhof whateveAnd . r attributeweighbe may t dto identite t Eeguluth daye S t Riaghail th S f so f d argumenyo n a san s a , t for the identity of the persons themselves, may now with confidence be accepted.2 Mr Skene, in support of his very bold statement (Celtic Scotland, ii. 268) that ther s usuallyi e confusioa f thes no days,o etw [i.e., e 16tth h and 17tmontha f ho e mont]th whe f alss o hi e e 17t16t oy nth th hda day befor e Kalend th e nex th tf smontho e example, on cite t sbu , upon

1 The only clear exception to the prevailing use of "Scotia" in the Aberdeen Martyrolog t "xva . Apriliss yi Kl . Scotin I . a natalis Sancti Patrieij episcopi et confessoris qui primus ibidem Christum euangelizavit. t lookI " s lik entrn ea y from some much earlier source. It is scarcely to be expected that when a man of such eminence as the 'late Mr2 Skene make statemensa havte sucw es ha bee n considering, other writers should not follow in his track without further examination. And so we have his statement repeated without demur in two recent ecclesiastical histories of Scotland, the History e Catholicth of Church . Bellesheimf Scotland,o A r D y b , translated with notey b s Dom Hunter Blair (vol94)p. i. ,. and'i ChurchnThe Scotlandof from Founda-its Reigne th tion f o Malcolmo t Canmore, y Revb . James Campbell, D.D., F.S.A., p. 73. E FESTIVANOTE TH KEGULUT S N ANDREWST O F SS O L F O S1 25 .

which a few words may be said. But first it may be observed that the coincidence referre o occurdt leso n s n thasi n seven month yeare th ,n si that is, in the case of all the months having thirty-one days. So that, confusioe ith f usuals ni e oughw , havo t t e many examples producible. Mr Skene supplies wha writes thinke e onee h H tb . o st , t "PatricS k is commemorated at Auvergne on the 16th March, while his day in the Irish martyrologie e 17t th f thao h s i st month. y weighAn " t that attaches to this argument proceeds, of course, on the assumption that the Patricius commemorate t a differenAuvergna d t no s t epersowa n from e Apostlth f Irelando e s r ToddlearneD hi . n i , d t worPatrick,S n ko Apostle of Ireland (p. 305), considers the Patricius of Auvergne was not greae th t Patriciu f Irelandso t Palladiusbu , unsuccessfus hi , l predecessor in the work of converting Ireland to Christianity. It would be impossible to discuss on the present occasion the question as to who the Auvergne Patricius really was. But we must remember how common at the time was the name Patricius. Gibbon (Decline and Fall, iv. p. 300, edit. Milman and Smith) declares that "the meanest subjects of the Roman empire assumed the illustrious name of Patricius " \_i.e., at the close of the 5th century]. And in Smith and Wace's Dictionary of Chris- tian Biography fine w d noticeleso n sf thao s n twelve different persons bearing that name before the time of Charlemagne. There is nothing in the entry in the martyrologies in which the name occurs to suggest that this Patriciu connectes swa d with Ireland. leare Andw ns a ,fro m Bollandistse th learnee th , d John Sauaro adopto viee wh , th sw that this e IrisPatricth hd e Patricsamean k th e , ar ksuggest s Origineshi n i s Aruernenses, as the explanation of the name appearing on the 16th, and

e no17tth t h March1 , thae nams entereth t wa e e 16tdth lashn o t with reference to the vigil of this festival, and that afterwards, by an error depositio [i.e., n death]somi s e wa ,cop y inserted (Bollandists, Afita Sanctorum. Martii, torn . 417)ii . . This, too s meri , e guesswork, a bette s i rt i guess t bu t i seem, meo t s , than thay f Skenean o t t A . rate, the identification of the two Patricks is too doubtful to make this case of any value in support of his contention, which contention we have

1 I have not been able to consult this work. 2 25 PROCEEDING SOCIETYE TH F O S , APRIL 10, 1893.

already see wholls i n y unnecessar t Eegulu t S e S cas f th o d e n yan i s Eiaghail. Up to this point our inquiry has resulted in establishing on a basis of f conjectureo factt no , e correctnesth , r Skene'M f so s suggestion thae th t Festival f Eeguluso t AndrewS f o s d Eiaghaian s f Miiicinio l s feln o l e argumen e valuf th Octoberth o e sam f y t th o e da eBu t. based oil this fact for the identification of the two persons so commemorated is considerably t wholldiminishedno e yb t destroyedi f i , certaiy b , n other considerations presented to us on a further study of the mediaeval calendars, proceewhicw no hI d briefl noticeo t y . The October Festival of St Eegulus was not the only festival of that Scottise sainth n i t h calendars nams Hi e. appear Calendae s th als n oi r of the Aberdeen Breviary at March 30th (iii., Kl. Aprilis). And the rubric (Pars JEstiva, fol. cxxviii.) directs that it is when the spring celebration has not, for certain liturgical reasons, been observed that the October Festival is to be celebrated.1 It was contrary to liturgical usag o celebratt e e festivalth e e solemf saintth o s n i sn season over- shadowed by the thought of the passion of Christ, or in the season when the thoughts of the faithful were occupied by the joys of the great festiva f Christ'o l s resurrection r forefatherOu . s woul t allono dy wan mere human associations, however venerable o intrudt , e themselven o s the more sacred thoughts of the Passion and Easter. Now, the 30th March would necessarily with much frequency fall either within the last two weeks of Lent or in the week following Easter. The direction in such cases was that, except in the churches dedicated to St Eegulus, where the rule was not to apply, the festival was to be " transferred" to the " morrow" of St Michael in Monte Tumba. You will observe then that, liturgically considered e Octobeth , r Festivals , whewa t i n observed, was only the Festival of March 30th "transferred." In this pointee connectiob y t tha notico ou dma n t t i ne whateve s takei r f no

1 The rubric runs, " qfi in xl [i.e., in Lent] de eo non fuerit servicium ;" and the direction is more fully given in the rubric at the Calendar (end of March), "Si festa sanctorum olaui martyris et reguli abbatis infra passione do. cotegerit seu oc. pas transferre debent videlz .... [dies] sancti reguli usqu crastinud ea m michaelis monte d e tumba nis ecclesiin i i eisdee sd m dedicatis." NOTES ON THE FESTIVAL OF ST EEGULUS OF ST ANDREWS. 253

e Octobeth r Festiva e Calendath e Missan th i l f f Arbuthnoto ro l t bu , on finMarce w d 0 t "Eegulush3 S , bisho confessor,d pan feasa s "a t "of nine lessons." This syste f transferrinmo a festivalge reason th r fo ,s assigned r similafo r o r, reasons, coul e easilb d y illustrate y otheb d r examplessufficy ma o notict e t I e. tha t OlafS t , whos alsy oda e falls on March 30, was "transferred" by the Aberdeen Breviary, for the same reasons e seconth o t yeare ,d th hal ,f o fnamely o Jult , y 29th. But, further, it was by express rubric permitted by the Aberdeen Breviary to celebrate the Festival of St Eegulus, should it in any year fall within the period in spring already referred to, on any convenient day after the octave of Easter; that is, after the Sunday next after Easter. same Th e rule applie Festivae th t Olaf S o d t f o .l This tend shoo t s w that t leasa , t whe e Aberdeeth n n Breviar arrangeds ywa e particulath , r e 16tth dat f ho et Octobesee no o mposses t d very di r an ys highly- marked and peculiar significance in connection with Eegulus. 4. In estimating the weight to be attached to the coincidence of the October Festival of St Eegulus with the festival of the Irish St Eiaghail, we must not omit to notice that the spring Festival of St Eegulus coin- cided with that of an unquestionable " Eegulus" (whether a real person or a hagiological invention),—St Eegulus who was reputed to be the first Bishop of Senlis (Silvanectce or Silvanectum) in France, and who was popularly venerated as St Eieul, with which compare our popular name St Eule. It will be remembered that in the Scottish St Eegulus legen representes i e dh Greea s da k monk from Patras Frence Th t . hS Eegulu s salsi o represente a Gree s da k (Argolicd derivatus t noblitere exortus prosapid1). Other resemblances storieo betwee tw e hardl ar e s th ny more than what may be reckoned as the commonplaces of hagiology, such as miraculous e deafhealin. th bline &c d th , f dan go And I do not think there is the slightest ground for supposing any connection in fact between the two Eeguluses, if indeed either of them scarceln eveca e r w existedy t doubBu .t that ther soms ei e connection between the two festivals. For myself, after a careful examination of Vita ex codice MS. Audomarensi, printed by the Bollandists (AA.SS. Martii

iii. 818)p . 1 . 254 PROCEEDINGS OF THE SOCIETY, APRIL 10, 1893.

the evidence, I am inclined to think it is a fruitless inquiry to ask historie th s cwa Eeguluo "t Andrew wh conjecturS e f th so d sAn 1"I e would venture to offer as to the two coincidences of festivals that have been indicate s this—thai d t whe e t cultuEeguluS th n f o s s begao t n establish itself in Scotland, and, according to the prevailing liturgical e timeusagth t f i becam ,o r ecelebratin fo y e da necessar e a gth x fi o yt festival e calendar-makerth , s were e ourselvesjus ignorans ar a te w s a ,t and finding a St Eegulus noted on March 30 in some earlier calendar which theconsultedd y ha assumes wa t i , d that that entry indicatee dth observede b da o yt . Again e 16tth , h Octobe somn i r e Celtic calendar with Eiaghail noted, may, through the resemblance of the names, together with, possibly, some further confusion of the name " Muicinia " with the name " Mucros," which appears in the Scottish legend, have led to indicating the 16th as an alternative festival for Eegulus. There does not exist, so far as I know, a particle of evidence for any connectio facn ni t betwee t EiaghainS Muicinif o l Scotland san d