Vita Sancti Niniani | |
---|---|
"The Life of Saint Ninian" | |
Author(s) | Ailred of Rievaulx |
Patron | Perhaps a Bishop of Galloway |
Language | medieval Latin |
Date | composed mid-1100s |
Authenticity | authentic |
Principal manuscript(s) | 1) British Library Cotton Tiberius D iii 2) Bodleian Library Laud Miscellaneous 668 |
First printed edition | John Pinkerton, 1789 |
Genre | prose hagiography |
Subject | Saint Ninian |
Setting | Anglo-Saxon Whithorn and neighbourhood |
Period covered | unclear, early middle ages |
Sources | 1) Bede's Historia ecclesiastica gentis Anglorum 2) Liber de Vita et Miraculis (lost) |
The Vita Sancti Niniani ("Life of Saint Ninian") or simply Vita Niniani ("Life of Ninian") is a Latin language Christian hagiography written in northern England in the mid-12th century. Using two earlier Anglo-Latin sources, it was written by Ailred of Rievaulx seemingly at the request of a Bishop of Galloway. It is loosely based on the career of the early British churchman Uinniau or Finnian, whose name through textual misreadings was rendered "Ninian" by high medieval English and Anglo-Norman writers, subsequently producing a distinct cult. Saint Ninian was thus an "unhistorical doppelganger" of someone else. [1] The Vita tells "Ninian's" life-story, and relates ten miracles, six during the saint's lifetime and four posthumous.
The author was almost certainly Ailred of Rievaulx. Historian John MacQueen raised doubts about this authorship in 1990, pointing out that Ailred's biographer Walter Daniel did not list it among the works of Ailred. [2] Ailred's authorship is still accepted by most historians however, on the basis that Ailred is identified as the author in one of the two manuscripts, while in the other manuscript the Vita forms part of a collection of Ailred's works. [3] It is thought to have been Ailred's first work of hagiography. [4]
It survives in two manuscripts, the British Library Cotton Tiberius D iii, and Bodleian Library Laud Miscellaneous 668. [5] Apparently other versions may have previously existed. [6] It was first printed in 1789, when John Pinkerton published an edition based on the Bodleian manuscript. [7] The Latin text was printed in the following works:
Translations have been made by Forbes, and subsequently by John and Winifred MacQueen (1961, reprinted 1990 and 2005) and Jane Patricia Freeland (2006). [8] According to Archbishop Usher, there was an Irish vita of Ninian, apparently slightly different from Ailred's; this is now lost. [9]
The Vita Niniani is miracle collection placed in a vaguely biographical format. Book i begins with a prologue and preface, discussing the intentions and sources. [10] The narrative opens by describing how Ninian became a devoted Christian (chapter one), [11] journeyed to Rome and became bishop (chapter two), [12] and, arriving back in Britain, constructed a stone church at Whithorn (chapter three). [13] Then the text relates that king Tudwallus (British: Tutagual; Gaelic: Tuathal) suffered blindness after disparaging Ninian, but was cured of his ailment when he recognised Ninian's power (chapter four). [14] Ninian further demonstrates his saintly power by proving that a pregnant girl who had accused an innocent priest of being her child's father was lying; Ninian does this by making her baby speak to reveal the identity of the true father (chapter five). [15] It is at this point that Ninian's conversion of the "southern Picts" is recounted (chapter six). [16]
Ailred continues his narrative by relating how Ninian made leeks appear in a garden (chapter seven), [17] and how the saint resurrected a robber-chief who had been gored by a bull (chapter eight). [18] Subsequently, it is related that Ninian would read the psalms from a little book, and of how when doing so God would protect him and his book from the rain. However, one day while Ninian was travelling with an "equally saintly man" named Plebia, having stopped to sing some psalms in the rain, he "had an unlawful thought" causing God's protection against the rain to disappear; when Ninian and his book got wet, he recovered his senses and the protection reestablished itself (chapter nine). [19] After saving the life of a novice sailing to Scotia in a coracle to evade punishment (chapter ten), [20] Ninian dies and ascends to Heaven (chapter eleven). [21]
Book ii consists of four posthumous miracles. A family take their deformed son to Ninian's shrine, and after being visited by Ninian in a dream during the night, their son's deformities are removed (chapter twelve). [22] A man named Aethelfrith, through prayer, has a skin-disease cured (chapter thirteen). [23] A girl named Deisuit is cured of blindness after being taken to Ninian's shrine (chapter fourteen), [24] while two lepers are cured by Ninian's intervention after bathing at his well (chapter fifteen). [25] Ailred ends the text by stressing that the miracles listed are far from exhaustive, and that more have continued up into the present. [26]
Based on assertions made by Ailred in the text, two sources were used for the Vita: Bede's Historia ecclesiastica gentis Anglorum , which mentions Ninian (as Niniau) several times, and another work "in an extremely barbarous style". [27] Ailred mentions a place "called in English Farres Last, in Latin 'Footprint of the Bull'", evidence to some historians that he drew on an earlier source written in English. [28] However, historian Karl Strecker undermined this argument, and it is fairly certain this "barbarous" source was written in some form of Latin. [29]
This "barbarous" source was probably not the Miracula Nynie Episcopi , an 8th-century poem written in Latin recounting the miracles of "Nyniau". [30] As both Bede and the Miracula reproduce the scribal error that turned Uinniau into Nyniau or Niniau, it is likely that Bede and the Miracula drew on a common source, written by 730, a source historian James E. Fraser called the Liber de Vita et Miraculis. [31] The Liber de Vita may have been authored by Pehthelm, sometime bishop of Whithorn. [32] It is possible that Liber de Vita was the "barbarous" source used by Ailred, either a Latin original or an English translation. [33] This in turn may have been derived from an earlier Celtic biography of Bishop Uinniau. [34]
It is thought that Ailred authored the work at the behest of one of the new bishops of Galloway, either Gille-Aldan or Christian, who were eager to promote their re-established bishopric to the Anglo-Norman and wider world. [35] Ailred had a relationship with the ruler of Galloway, king Fergus of Galloway, according to Walter Daniel mediating a dispute between Fergus and his sons Gille-Brigte and Uhtred. [36]
Ailred's work was the first to produce the spelling "Ninian[us]". [37] This is a scribal error taken from the earlier form Ninia, in turn a scribal error from the form Uinniau. [38] Thus, Ailred's work helped create what was in essence a new saint, based solely on literary texts and scribal corruptions. [39] "Ninian" was probably unknown to either the 12th century Gaelic population of Galloway or its pre-Viking Age British predecessors, which is why the names "Ninian" and "Niniau" do not exist in Celtic place-names coined before the later Middle Ages. [37]
Uinniau is attested as Uinniauus and Vinnianus in a 6th-century penitential used by Columbanus, Vennianus is mentioned by Columbanus himself, while Adomnán in his Vita Sancti Columbae styles the same man Finnio in the nominative case, Finnionem and Findbarrum in the accusative case, and Viniauo in the dative case. [40] The name Uinniau is a hypocoristic form of Uindobarros, realised in Old Irish with an F (Finnbar and Finniau, hence Finnian). [41] The saint's variety of names, owing to this and English scribal confusions, contributed to a fragmentation of Uinniau's cult where, in different locations he was venerated under a variety of guises in later periods. [42]
There is strong modern scholarly consensus that Uinniau (thus "Ninian") and Finnian of Movilla are the same person. [43] In one Vita on Finnian of Movilla, the Tudwallus of the Vita Niniani is realised as Túathal Máelgarb, king of Tara. [44] Despite Ailred's work, the cult of the original Uinniau remained strong in south-western Scotland for some time to come, an important centre being Kilwinning (from the Gaelic for "church of Uinniau") where "Saint Winnin" or "Saint Finan" was worshipped into the later Middle Ages. [45] Nevertheless, supported by a bishopric, the cult of Saint "Ninian" took a life of its own after Ailred's work, becoming one of the most venerated cults in Scotland in the Late Middle Ages. [46]
The Picts were a group of peoples in northern Britain, north of the Firth of Forth, in the Early Middle Ages. Where they lived and details of their culture can be gleaned from early medieval texts and Pictish stones. The name Picti appears in written records as an exonym from the late third century AD. They are assumed to have been descendants of the Caledonii and other northern Iron Age tribes. Their territory is referred to as "Pictland" by modern historians. Initially made up of several chiefdoms, it came to be dominated by the Pictish kingdom of Fortriu from the seventh century. During this Verturian hegemony, Picti was adopted as an endonym. This lasted around 160 years until the Pictish kingdom merged with that of Dál Riata to form the Kingdom of Alba, ruled by the House of Alpin. The concept of "Pictish kingship" continued for a few decades until it was abandoned during the reign of Caustantín mac Áeda.
Ninian is a Christian saint, first mentioned in the 8th century as being an early missionary among the Pictish peoples of what is now Scotland. For this reason he is known as the Apostle to the Southern Picts, and there are numerous dedications to him in those parts of Scotland with a Pictish heritage, throughout the Scottish Lowlands, and in parts of Northern England with a Northumbrian heritage. He is also known as Ringan in Scotland, and as Trynnian in Northern England.
David I or Dauíd mac Maíl Choluim was a 12th-century ruler and saint who was Prince of the Cumbrians from 1113 to 1124 and later King of Scotland from 1124 to 1153. The youngest son of Malcolm III and Margaret of Wessex, David spent most of his childhood in Scotland, but was exiled to England temporarily in 1093. Perhaps after 1100, he became a dependent at the court of King Henry I of England, by whom he was influenced.
Isle of Whithorn is one of the most southerly villages and seaports in Scotland, lying on the coast north east of Burrow Head, about three miles from Whithorn and about thirteen miles south of Wigtown in Dumfries and Galloway. Whithorn,, is a former royal burgh in Wigtownshire, Dumfries and Galloway, with which Isle of Whithorn is frequently incorrectly amalgamated or confused. It is referred to locally as 'The Isle' - never 'the Isle of Whithorn'.
Aelred of Rievaulx, O Cist. ; also Ailred, Ælred, and Æthelred; was an English Cistercian monk, abbot of Rievaulx from 1147 until his death, and known as a writer. He is venerated by the Catholic Church as a saint and by some Anglicans.
The Bishop of Galloway, also called the Bishop of Whithorn, is the ecclesiastical head of the Diocese of Galloway, said to have been founded by Saint Ninian in the mid-5th century. The subsequent Anglo-Saxon bishopric was founded in the late 7th century or early 8th century, and the first known bishop was one Pehthelm, "shield of the Picts". According to Anglo-Saxon ecclesiastical tradition, the bishopric was founded by Saint Ninian, a later corruption of the British name Uinniau or Irish Finian; although there is no contemporary evidence, it is quite likely that there had been a British or Hiberno-British bishopric before the Anglo-Saxon takeover. After Heathored, no bishop is known until the apparent resurrection of the diocese in the reign of King Fergus of Galloway. The bishops remained, uniquely for Scottish bishops, the suffragans of the Archbishop of York until 1359 when the pope released the bishopric from requiring metropolitan assent. James I formalised the admission of the diocese into the Scottish church on 26 August 1430 and just as all Scottish sees, Whithorn was to be accountable directly to the pope. The diocese was placed under the metropolitan jurisdiction of St Andrews on 17 August 1472 and then moved to the province of Glasgow on 9 January 1492. The diocese disappeared during the Scottish Reformation, but was recreated by the Catholic Church in 1878 with its cathedra at Dumfries, although it is now based at Ayr.
Fergus of Galloway was a twelfth-century Lord of Galloway. Although his familial origins are unknown, it is possible that he was of Norse-Gaelic ancestry. Fergus first appears on record in 1136, when he witnessed a charter of David I, King of Scotland. There is considerable evidence indicating that Fergus was married to an illegitimate daughter of Henry I, King of England. It is possible that Elizabeth Fitzroy was the mother of Fergus's three children.
Finnian of Movilla was an Irish Christian missionary. His feast day is 10 September.
Christianity in medieval Scotland includes all aspects of Christianity in the modern borders of Scotland in the Middle Ages. Christianity was probably introduced to what is now Lowland Scotland by Roman soldiers stationed in the north of the province of Britannia. After the collapse of Roman authority in the fifth century, Christianity is presumed to have survived among the British enclaves in the south of what is now Scotland, but retreated as the pagan Anglo-Saxons advanced. Scotland was largely converted by Irish missions associated with figures such as St Columba, from the fifth to the seventh centuries. These missions founded monastic institutions and collegiate churches that served large areas. Scholars have identified a distinctive form of Celtic Christianity, in which abbots were more significant than bishops, attitudes to clerical celibacy were more relaxed and there were significant differences in practice with Roman Christianity, particularly the form of tonsure and the method of calculating Easter, although most of these issues had been resolved by the mid-seventh century. After the reconversion of Scandinavian Scotland in the tenth century, Christianity under papal authority was the dominant religion of the kingdom.
Whithorn Priory was a medieval Scottish monastery that also served as a cathedral, located at 6 Bruce Street in Whithorn, Wigtownshire, Dumfries and Galloway.
Thomas Owen Clancy is an American academic and historian who specializes in medieval Celtic literature, especially that of Scotland. He did his undergraduate work at New York University, and his Ph.D at the University of Edinburgh. He is currently at the University of Glasgow, where he was appointed Professor of Celtic in 2005.
James Earle Fraser is a Canadian historian and Picticist. He is a graduate of the University of Toronto, and did masters work at the University of Guelph. He went on to do his Ph.D on the Christianization of Fortriu and its impact of Vikings at the University of Edinburgh, and was a senior lecturer in the School of History, Classics and Archaeology until 2015. Fraser has since returned to Canada as the Chair of the Scottish Studies Foundation at the University of Guelph.
Tutagual is thought to have been a ruler of the kingdom of Alt Clut, later known as Strathclyde, a Brittonic kingdom in the Hen Ogledd or "Old North" of Britain. He probably ruled sometime in the mid-6th century.
The monastery of Rosnat was an important center of the early Celtic Christianity. Scholars differ as to its actual location. Two locations much discussed are Ninian's Candida Casa at Whithorn in Scotland, and Ty Gwyn overlooking Whitesands Bay (Pembrokeshire).
The relationship between the Kingdom of England and King David I, who was King of Scotland between 1124 and 1153, was partly shaped by David's relationship with the particular King of England, and partly by David's own ambition. David had a good relationship with and was an ally of Henry I of England, the King who was largely responsible for David's early career. After Henry's death, David upheld his support for his niece, the former Empress-consort, Matilda, and expanded his power in northern England in the process, despite his defeat at the Battle of the Standard in 1138.
Pehthelm was the first historical bishop of the episcopal see of Candida Casa at Whithorn. He was consecrated in 730 or 731 and served until his demise. His name is also spelled as Pecthelm, Pechthelm, and sometimes as Wehthelm.
The Miracula Nynie Episcopi is an anonymously written 8th-century hagiographic work describing miracles attributed to Saint Ninian. It is considered a non-historical work, and copies are not widely extant.
The Chair of Celtic is a professorship at the University of Glasgow, established in 1956 by an endowment from merchant James Crawford, the Ross Trust and the university's Ossianic Society.
The Christianisation of Scotland was the process by which Christianity spread in what is now Scotland, which took place principally between the fifth and tenth centuries.
Kirkgunȝeon is a village and civil parish in Dumfries and Galloway, south west Scotland. The village is 10.4 miles (16.7 km) south west of Dumfries and 4.1 miles (6.6 km) north east of Dalbeattie. The civil parish is in the former county of Kirkcudbrightshire, and is bounded by the parishes Lochrutton to the north, Urr to the west, Colvend and Southwick to the south and New Abbey to the east.