The Sunday of the Pure Palm

The King made a famous ride
on the Sunday of the pure palm,
when there were given to him in turn
the ass and the young horse.

Saltair na Rann

Note: The Saltair na Rann is a collection of 150 quatrains written in Middle Irish and dated to around the tenth century.

Saint Maeldobharchon of Kildare

February 19 sees the commemoration on the Irish calendars of Saint Maeldobharchon, a bishop of Kildare. Canon O'Hanlon summarizes what is known of him in Volume II of his Lives of the Irish Saints:

St. Maeldobharchon, or Maeldobhorchon, Bishop of Kildare, County of Kildare. [Seventh and Eighth Centuries]

The Bollandists have a brief entry of this holy bishop, at the 19th of February. The Martyrologies of Tallagh and of Marianus O'Gorman, and of Donegal, on this day, record Maeldobharchon or Maoldobhorchon, Bishop of Cilldara, now Kildare, in the county of the same denomination. It seems likely enough, the Abbot of Kildare, Lochen, surnamed Meann, or the Silent, also called Lochen, "the Wise," who died on the 12th of January, or 12th of June, A.D. 694, as also St. Farannan, Abbot of Kildare, who died on the 15th of January, A.D. 691, may have exercised episcopal functions over this see. If so, it is probable, the present holy man succeeded this latter. According to Colgan, he died A.D. 704 but, the Annals of the Four Masters state, that this prelate died, A.D. 707. According to the Annals of Ulster, he departed this life in the year 708.

The entries from the Annals are also quoted in the essay on the Bishops of Kildare by the Rev. Michael Comerford:

A.D. 707. MAELDOBORCON, Bishop of Kildare, died on the 19th of February."(Four Masters.) "A.D. 708. Maeldoborcon, Episcopus Cille-daro, pausavit." (Annal Ult.) The death of this Prelate is stated by some to have taken place in the year 704 (Ware). Keating (Book, 2, p. 46,) relates that King Congall Kennmagar persecuted the Church at this time, and burned the secular and regular clergy of Kildare; but Lanigan discredits this statement, judging to the contrary from the peaceable and prosperous reign ascribed to this monarch by old writers. A great conflagration, it is true, laid Kildare waste in 709 (Four Masters), during this King's reign; and, as we may suppose that some clerics lost their lives in this fire, this circumstance may have given occasion to the story.

Rev. M. Comerford 'Collections Relating to the Dioceses of Kildare and Leighlin' (Dublin, 1883), 5.

Saint Mel of Ardagh

Today the Irish calendars commemorate a saint very much linked to Saint Brigid, Bishop Mel of Ardagh. He is also linked to Saint Patrick, with a number of sources claiming that he is the nephew of the apostle to the Irish, being the son of his sister Dareca. This woman was reputedly a mother to no less than seventeen early Irish bishops and saints, which has led some scholars to speculate that she may have been a mother in the spiritual, rather than the biological, sense. Saint Mel figures most prominently in the Life of Saint Brigid by being the bishop who conferred not merely the veil of the religious life upon her but, 'intoxicated by the spirit of God' bestowed the rite of episcopal ordination. I have already described this incident in the entry for Saint Brigid's feast from the Martyrology of Oengus and in the Homily from the Leabhar Breac. We can turn now to Volume 2 of Canon O'Hanlon's Lives of the Irish Saints for an account of Saint Mel's life:

THE festival, commemorated by the Irish Church, on this day, recalls to our minds, that gratitude we owe to our early Christian missionaries, who helped to gather and labour, in the same field of noble enterprise with St. Patrick... This renowned saint is classed among the primitive fathers of our Irish Church. He was a contemporary, and, it has been asserted, a near relative to the great Apostle, St. Patrick. At the very dawn of Christianity in our island, an illustrious champion and preacher of the Gospel had been already prepared, for a strenuous encounter, with the spirit of darkness. He is named Mel or Melus, in old Latin acts; and, this title was typical of those honied stores of Divine wisdom and of saintly qualities, which had been hived within his breast. A special Life of this holy man is not known to exist. From various ancient Acts of St. Patrick, and of St. Brigid, as also from other sources, Colgan has compiled a Life of St. Mel, and he has admirably annotated it. In like manner, the Bollandists have inserted Acts of Saints Mel, Melchuo, Mune, and Rioc, Bishops, at the 6th day of February. From these authorities shall we chiefly draw succeeding materials, to render intelligible the recorded actions of the holy Bishop Mel, the special patron of Ardagh diocese.

He seems to have been born, in the earlier part of the fifth century. It is said, Saint Mel or Melus was a nephew to the great Irish Apostle Patrick, and whose sister Darerca is named as Mel's mother.

St. Mel built a famous monastery at Ardagh. At this place, also, it is recorded, he exercised the jurisdiction both of abbot and of bishop. Among other celestial endowments, our saint received the gift of prophecy, whereby he was enabled to predict future events. This was exemplified in St. Brigid's case, and soon after he had arrived in Ireland from Britain. He foretold the greatness and sanctity of that holy virgin, while yet carried in her mother's womb. Some time subsequent to St. Brigid's birth, St. Mel administered to her the Sacrament of Confirmation. In conjunction, probably, with his disciple St. Machaille, Mel likewise bestowed the religious veil on that youthful spouse of Christ. Afterwards, the greatest friendship existed between our saint and the future abbess, as recorded in St. Brigid's Life.

St. Brigid seems often to have visited St. Mel, when she resided not far from Ardagh. At one time, the king of that district entertained both these holy personages; and,- a remarkable miracle was wrought by the illustrious abbess, at a banquet, given in their honour. The kindness of St. Mel, interceding with the king for a supposed transgressor, on this occasion, pleasingly illustrates the holy bishop's character. St. Mel and St. Moelchu—both being regarded as distinct—are stated to have accompanied the abbess, to a synod, which was held at Tailten, in Meath.

It is said, that St. Mel wrote the Acts, virtues and miracles of his uncle, St. Patrick, while this latter holy man had been living for, the great Apostle of Ireland is supposed to have survived our saint five years. For his death, a.d. 466 has been assigned. Mel departed this life, at Ardagh, however, about the year 487 or 488. St. Oengus the Culdee, the Martyrology of Tallagh, Marianus O'Gorman, Cathal Maguire, and the Martyrology of Salisbury, record this holy bishop's festival, at the present date. It was probably that of his death, which is usually assigned to the 6th of February, and according to accounts left by our Irish hagiographers. This corresponds with the 8th of the February Ides.

Notwithstanding the celebrity of this saint, Mel, Epis.—meaning bishop— is the only entry, in the Martyrology of Tallagh, concerning him. Besides this, we read, in the Martyrology of Donegal, as having a festival on this day, Mel, Bishop of Ard-achadh, in Tethbha. He was a disciple of Patrick, according to the same authority; but, nothing has been noted, about his relationship. Mel is regarded, as the first bishop over the see of Ardagh, and, he has been constantly venerated as the special patron saint of that diocese.

The Martyrology of Donegal entry reads:

6. B. OCTAVO IDUS FEBRUARII. 6.

MEL, Bishop, of Ard-achadh in Tethbha, disciple of Patrick, A.D. 487. Darerca, sister of Patrick, was his mother.

and the Annals of the Four Masters records his death thus:

The Age of Christ 487. The ninth year of Lugaidh. Mel, Bishop of Bishop of Ard-achadh, in Teathbha, disciple of Patrick died.

The photograph below shows a painted scene of Saint Mel and Saint Brigid preaching to the people of Ardagh. It is from Saint Brigid's church in Ardagh, County Longford.

A Meditation for Saint Brigid's Day

In 2009 I published the text of the homily for the feast of Saint Brigid from the Leabhar Breac here and here. I found as an interesting contrast a meditation on the life of Saint Brigid by a nineteenth-century priest, written as one of a series of model homilies for the use of priests and seminarians. The view of Saint Brigid here is that of an exemplar of purity, charity and the religious life, this is Brigid the saint not Brigid the social worker. It is deliciously politically incorrect, the author considers that God's glory is revealed by the choice of a weak woman to be a tower of strength. Our patroness embodies the innocence of Eve before the Fall with the strength of Judith and the perfection of the Blessed Virgin Mary. I find it particularly interesting to see how the writer perceived Saint Brigid's role as a national patron, although the idea of Ireland being under the triple patronage of Ss. Patrick, Brigid and Columbcille had been established after the Norman conquest, here Patrick's primacy is re-asserted and Brigid assigned the role of female auxiliary. What he is to the entire Irish Church, she is to Irish women in particular. Inevitably though, as this is a priest writing for other priests, the author is most concerned with Saint Brigid as a nun and he concludes with a prayer asking her to act not only as a patroness to the people but as a special intercessor for the clergy.

ON ST. BRIGID, PATRONESS OF IRELAND.

"Tu gloria Jerusalem, tu laetitia Israel, tu honorificentia populi nostri."— Judith, Xv, 10.

ST. Brigid, one of the first of our saints, and the queen of our virgins, shed a lustre and a purity on the ancient Church of Ireland. Innocent like Eve in the garden before her fall, animated with strength and fortitude such as Judith had when God nerved her arm and made her the protection of Israel, endowed with the greatest perfections like the Blessed Virgin Mary, who is the refuge of all sinners and the mother of many virtues, St. Brigid was the light and glory of the infant Church, and contributed in no small degree to the spread of the faith, and to the observance of virtue among the people.

What St. Patrick was to the whole Church generally, St. Brigid was to those of her own sex in particular, instructing and infusing into them the spirit of true religion, and leaving them the example of perfect virtue. Though St. Patrick was the great founder and apostle of the Church in this country— though his labours were great and unceasing—though his missionaries went on all sides, and he himself "exultavit ut gigas ad currendam viam" still it was impossible for him to do everything required. The special need which the Church then had, the Almighty God supplied by raising up St. Brigid, who not only greatly contributed to the conversion of the people, and to the practice of piety amongst them, but also infused into many of the women of Ireland the love of the religious life, and the devotion to the virtues and perfections of the cloister, which have never since passed away. This was the flame which St. Brigid lighted up in faithful hearts, which was symbolised by that perpetual fire burning for many ages at her shrine, which has survived the change of manners and the lapse of time, and the spirit of which is to-day as rife among the people as when St. Brigid laboured at her noble mission with so much success, when God spoke through the wonders of her power, and through the works of her hands.

1. Her virtues and her miracles.

Consider and admire the inscrutable ways of that God who is "wonderful in his saints" and who chose a weak woman to be a tower of strength and a prodigy of virtue. No flesh should glory in his sight, for he has made the weak to confound the strong, he has selected a poor virgin, who was an outcast and a wanderer, not only to be an example of the greatest perfection by the subjugation of her passions, and to reflect in her life the virtues of the Gospel of Jesus Christ, but also to exercise a wonderful influence in leading souls to God, and in bringing them to the observance of the counsels of the Gospel, and to the highest practice of religious discipline.

St. Brigid not only excelled in the ordinary Christian virtues in an uncommon degree, but God gave her gifts and powers which are bestowed on few. St. Brigid had great humility; she had a heart full of kindness and compassion; she had the open and melting hand of charity. Her purity shone above all her other virtues, shunning and flying from every thing which could wound it in the slightest degree. In this she most resembled the Blessed Virgin Mary, and hence was she truly called "the Mary of Erin," because of her angelic purity, and of the perfection of her divine love.

This holy soul, so full of God's grace and such a vessel of election, God did not suffer to pass her tranquil years in the quiet and innocence of her cloister life, and in the strict observance of holy discipline. God had other designs, and for their accomplishment in his Church he gave to St. Brigid extraordinary gifts, and mysterious power. Accordingly, like her Divine Saviour she went about in signs and wonders. Wherever she went she left the evidence of her merciful compassion, and she spread around her the gifts and the blessings of God. She made the deaf to hear, the lame to walk, the blind to see, and the dead she restored to life, until all confessed that God spoke through the mouth of his servant, and that his power was in her hands.

As our Divine Saviour went through Palestine, visiting different places, so St. Brigid went about doing good in different parts of Ireland. She passed her early youth and made the vows of her religious life at Ussny, under the care of St. Maccaille. She visited the sainted prelate of Ardagh—St. Mel, who was rich in faith and in many virtues. St. Patrick, who was her great and sainted friend, she saw on his death bed, hearing his last prayer, and receiving his last sigh. Many years of her life she passed in the South, founding, wherever she went, houses of religion, and maintaining in them the observance of discipline and the practice of virtue, but it was on the vast plain of Kildare, by the Cell of the Oak, that she fixed her permanent home, and at the foot of that tower which even now exists, and which is the memorial of the ancient days and the mystery of our own, she lighted up the fire of true religion, and spread around far and near the faith and the love of Jesus Christ in the hearts of the people.

2. Her special mission.

Consider also the noble work and special mission which God called on her to fulfil. Even at that early period of the conversion of the island, the Christian religion took such hold, and made such progress in the hearts of many, that they not only observed the precepts of the Gospel, but they were also anxious to practise and to observe the evangelical counsels. Men and women with holy enthusiasm went to the altar, to give their lives to God as a perpetual sacrifice, and it was in the religious life, which regulates and sustains this divine ardour, that they found the fullest gratification of their hopes and wishes.

Inspired by God, St. Brigid continued, if she did not commence, the conventual institution in Ireland, and brought it, even in her own time, to a most happy issue, and made it produce the most wonderful results. Communities of holy virgins, overcoming the weakness of their sex, and the temptations of the world, sprung up under the hand of St. Brigid, and living under the rule which she prescribed, served God in holiness and fear, and made their lives the practice of the perfection and of the praise of God. This was the seed which St. Brigid sowed in Ireland, which even in the worst of times has produced the most happy fruits, and which, thanks be to the Almighty God, the Father of mercies and the giver of every good gift, is reviving to-day with a strength and power which are worthy of the best and most noble ages of the faith.

O holy St. Brigid, thou who art the light, the ornament, and the glory of the Church of Ireland, be the heavenly patron of its people, and be the especial friend and the protectress of the priests of the sanctuary. Let those who offer sacrifice to the name of God, be worthy of their exalted duties. Shew forth in their lives the form of all perfection and cover them with the robe of holiness. Let them love justice and hate iniquity. Let their prayer be like incense in the sight of heaven. Let their doctrine be saving and salutary to the people, and let the odour of their lives be the delight of the Church of God.

Ecclesiastical Meditations Suitable for Priests on the Mission and Students in Diocesan Seminaries by a Catholic Clergyman (Dublin, 1866), 250-255.

Every Saint- A Prayer for the End of the Year

To close the year, below is the epilogue to the Martyrology of Gorman, a beautiful prayer to all the saints, asking for their intercession and protection. The Martyrology of Gorman is a metrical calendar of the saints compiled in the late 12th century by the abbot of an Augustinian friary in Louth, Mael-Muire or Marianus O'Gorman. This prayer appears as the epilogue to the work, following the final entry on December 31.

Epilogue.

I. Let every saint who hath been, who shall be, in the greentopped mournful world, let all the dear and gracious host forgive me.

5. The noble, beloved army—little of their sea is this number—to protect me from battle, from bane, (and) from demons.

9. In their hosts, in their hundreds, let them ask for me pardon, repentance before death, and protection of me from every hardship.

13. May they guard me from the Devil, for he is always doing evil—the noble sages with knowledge, every saint who hath been, who shall be!

Every saint.

The End.

Christmas in Medieval Wales

The article below was published last year in a Welsh newspaper and highlights the very different perspective people in the Middle Ages had on the celebration of Christmas. Perhaps there is a challenge here to all of us to recover the true spirit of Advent and to regain that more theologically subtle understanding of the feast held by our forefathers?

More religion and less sentiment at Christmas in medieval Wales

Dec 24 2010 by Steffan Rhys, Western Mail

Our assumptions about the celebration of Christmas are shattered when we turn back the clock to medieval Wales, argues Dr Madeleine Gray , reader in history at the University of Wales, Newport

YOU would expect a traditional medieval Welsh Christmas to be all about Jesus’ birth.

Whatever our feelings about religion, we do think we have a picture of the first Christmas – the stable, the baby in the manger, the shepherds coming down from the cold hills. But strangely enough, there were very few pictures of this scene in medieval Wales.

There is one lovely little painting in a manuscript in the National Library in Aberystwyth. Mary is lying under a good Welsh tapestry blanket, with the baby on her lap. She has clearly just finished feeding him. At the foot of the bed, Joseph is having the traditional post-birth nap!

There is also a very battered stone carving in St David’s Cathedral, some very faded painted wooden panels in Llanelian near Colwyn Bay and the remains of a stained glass window at Gresford – and that’s it.

Our “ignorant” peasant ancestors had a much more theologically subtle understanding of the whole story. For them, it began nine months earlier when the Angel Gabriel told Mary she was expecting God’s child. There were pictures of this event, called the Annunciation, in illuminated manuscripts and in churches all over Wales. It is carved in alabaster on a tomb at Abergavenny and there is even a little wooden carving under one of the choir stalls at Gresford. Sometimes a picture of the Annunciation survives in fragments of stained glass when everything else has been lost, suggesting that this picture was the one people wanted to save above all others.

There were also lots of pictures of the Virgin and Child, including the famous statues at Cardigan and Penrhys. There were even pictures and carvings of Jesus’s earthly family tree. This was shown literally as a tree growing out of the body of his ancestor Jesse. The kings of Israel stood in the branches and Mary and Jesus were at the top. There is a massive stained glass window of this Tree of Jesse at Llanrhaiadr in the Vale of Clwyd. In Abergavenny it was carved in wood, the size of a real tree. All that is left of that carving now is the figure of Jesse, at least twice life-size. Painted and gilded, the whole thing would have been awesome.

But in virtually all of these paintings and carvings, Jesus isn’t a baby. He is a well-grown toddler, reaching out to his mother or to the audience. Welsh people of the middle ages didn’t want to get sentimental over a little baby. They believed in a God who was human, one they could engage with and relate to.

Christmas nowadays seems to start before the leaves have fallen from the trees. Pubs and restaurants are advertising Christmas specials by the end of August – Cardiff’s lights are turned on at the beginning of November – by the time we get to the great day we’ve all eaten and drunk too much already and if we’re honest it can be a bit of an anticlimax. But it’s traditional, isn’t it?

Well, maybe. But if you went back far enough in time, you would find that the run-up to Christmas was very different. For our medieval ancestors, Advent (the month before Christmas) was a time of fasting and penitence. No chocolate-filled Advent calendars then! You prepared to celebrate Christ’s first coming to earth by thinking about his second coming as a judge. Every church had a terrifying painting of the Last Judgement with souls being pitchforked down into Hell. Jesus was shown not as a sweet little baby but as a judge, in red robes.

Celebration didn’t start until Christmas Day. Mind you, once they started, they did know how to party. Elizabeth de Burgh had a Christmas party in Usk Castle in 1326 that went on for the full 12 days. There were two boars’ heads, venison, beef and pork for all comers in her new Great Hall. The tradition was that if you turned up looking reasonably respectable, you could stay for three days before anyone even asked who you were. And for those who couldn’t scrub up, there would have been a generous distribution of leftovers outside the castle gates. There would have been music, dancing, poetry and entertainers. For the great and the good, three swans were cooked, two herons, two bitterns and a holocaust of smaller birds. The kitchen got through 800 eggs on Christmas Day alone.

This was not just conspicuous consumption. Elizabeth was a shrewd politician. What she was doing was what the American political theorist Joseph Nye called “soft power”. She had only just reclaimed her estates from Edward II’s favourite Hugh le Despencer. If local people wanted to be invited to her feasts and entertainment, they were more likely to be prepared to support her against the king.

Medieval Welsh landowners also entertained in style. Snowed up in Merionethshire, the old poet Llywelyn Goch spoke of:

Listening after Christmas
To the cooks slicing the meat;
Quick fiddle and bagpipe,
Blending of voices nightly,
Sanctus bells and laughter
And hailing men to have wine. (translated by Joseph Clancy)

But this was after Christmas – and all the more enjoyable because you had to wait for it.

Saint Brigid and Saint Lucy

December 13 is the feast of Saint Lucy of Syracuse, an early virgin martyr, and I was very much interested by the 2008 post by Anka on the celebration of Saint Lucy's Day in Sweden. According to a modern scholar of Irish folklore, the cult of Saint Lucy may have directly influenced the cult of our own Saint Brigid, both in the use of the hagiographical motif of the plucking out of the eyes and in some of the ways in which Saint Brigid's day was celebrated in popular culture. Dr Dáithí Ó hÓgain writes:

Narratives of Brighid were developed through medieval times by further additions from Continental hagiography. A ninth-century text describes how a man comes to woo the young, and as yet unprofessed, Brighid. Her stepbrothers try to compel her to accept the marriage, but she knocks out one of her eyes so as not to be attractive to the suitor. When the family allow her to remain a virgin she miraculously restores sight to herself. The story is repeated in later sources, and it survived in the recent folklore of north Leinster and south Ulster. The name of the suitor, Dubhthach mac Lughair, is borrowed from the early Patrician texts, and it is obvious that the story cannot be older than the eighth century. It was, in fact, taken from the lore of the continental saint Lucy and was suggested by the symbolism of light associated with both of these holy virgins. It is apparent that the cult of Lucy influenced that of Brighid in other ways also in medieval times. Lucy's feastday, December 13, coincided with the winter solstice in the old calendar and was thus seen to usher in the lengthening of daylight. In Irish the saying which refers to Brighid's feastday, February 1, is that 'from Brighid's feastday onwards the day gets longer and the night shorter', although in fact that change occurs from the winter solstice, and the presumption must be that this saying was in origin a rather inaccurate borrowing from the Lucy lore. It could well be, also, that some of the paraphernalia associated with the feast of Brighid in Irish folk life - such as processions of young girls with the leader dressed up as the saint - shows the influence of the Lucy cult, which was very popular in western European countries in the Middle Ages.

Dáithí Ó hÓgain, Myth, Legend and Romance: An Encyclopaedia of the Irish Folk Tradition (Ryan, 1990), 62-63.

Something else which struck me as I looked at the picture above of a celebration of Saint Lucy's Day in Sweden in 1943, was that the round headdress of candles worn by the young girl representing the saint has echoes of another tradition associated with Saint Brigid - her connection with the feast of Candlemas. I have previously recorded this version of the Brigid and Candlemas story here:

Ireland: Folklore

108. A Legend of St. Brigid

In further reference to the spring feature of Saint Brigid I am indebted to Miss Delap for a curious legend from Valentia Island which, with fine disregard of chronology, makes Saint Brigid a friend of the Virgin Mary. It is said that when the Virgin was shy about facing the congregation in the Temple, Saint Brigid procured a harrow, took out the spikes and putting a candle in every hole, placed it on her head, walked up before the Virgin and escorted her down again. According to another version, which it is believed came from the north of Ireland, it was a hoop with lighted candles which the Saint wore as she danced up the aisle before the Virgin and down again. For this service Saint Brigid’s Day is the eve of Candlemas or the Purification of the Virgin.

Elizabeth Andrews, Man, Vol. 22 (December 1922), 187.

I don't know if the 'hoop with lighted candles' is also borrowed from the Saint Lucy tradition, but in view of what Dr Ó hÓgain has said, it seems to me an interesting coincidence.

Saint Gobban of Old Leighlin

Tradition records that Saint Gobban was the founder of the monastery of Leighlin, and in the post below, first made in 2009 on my own blog, I examine the evidence that the Saint Gobban commemorated on December 6 was Leighlin's founder. We start with the recording of the saint's feast in the Martyrology of Oengus and the accompanying scholiasts' notes:

6. The feast of Gobban,
shout of thousands! with a
train of great martyrdom, the
angelic rampart, the virginal
abbot, lucid descendant of
Lan.

Notes

6. of Gobban i.e. of Cell Lamraide in Hui Cathrenn in the west of Ossory, i.e. a thousand monks it had, as experts say.
angelic wall, i.e. angels founded the wall of his church for him.
Lane, i.e. an old tribe, which was once in the south of Ireland, and of them was Gobban.

Is this holy abbot the founder of the monastery at Old Leighlin? The problem is that there are a number of saintly Gobbans listed in the Irish calendars, including one 'Goibhenn, of Tigh Scuithin', who is commemorated on 23 May. He too has been identified with the founder of Old Leighlin. The classic work on Irish monastic foundations, the Monasticon Hibernicum, (following the authority of Colgan) believes, however, that the Saint Gobban commemorated on December 6 is the founder of the monastery at Old Leighlin:

St. Gobban was the founder of the monastery of Leighlin. There are several saints of that name in the Irish Calendars, but Colgan judged that most probably our saint was the "St. Gobban of Kill-Lamraidhe, in the west of Ossory," who is honoured on the 6th of December: "Hunc Gobanum existimo fuisse ilium celebrem mille monachorum patrem qui postea Ecclesiam de Kill-Lamhraighe rexit" (Acta SS. p. 750). The "Martyrology of Donegal" styles him " Gobban Fionne, of Kill-Lamhraidhe, in Ui-Cathrenn, in the west of Ossory. . . A thousand monks was the number of his convent, and it is at Clonenagh his relics are preserved. He was of the race of Eoghan Mor, son of Oilioll Olum" (p. 327). St. Laserian having visited the monastery about the year 600, St. Gobban, struck with his many virtues, placed it entirely under his charge, and went himself to found another religious house at Kill-Lamhraige, in a western district of Ossory.

Monasticon Hibernicum or A Short Account of the Ancient Monasteries of Ireland in Irish Ecclesiastical Record, Vol 6 (1869), 198-99.

This identification was also accepted by a 19th-century priest who published a three-volume history of the dioceses of Kildare and Leighlin:

Annals of Clonenagh

A.D. 639. St. Gobban, who founded the monastery of Old Leighlin, and afterwards resigned it to St. Laserian, retiring in 632 to Killamery in Ossory, died this year and was interred at Clonenagh. His feast was observed on the 6th of December.

"Gobban's feast, a shout of thousands, with a train of great martyrdom, angelic wall, abbot of virginity, lucid descendant of Lane." (Feil. Aeng.)

The Gloss in Leab. Br. and entry in Mart. Donegal state that “in Clonenagh are Gobban's relics."

Rev M Comerford" Collections relating to the Dioceses of Kildare and Leighlin" Vol. 3(1886)

All the sources relating to Saint Gobban preserve the tradition that after founding an important monastery at Old Leighlin, he later committed it to the care of Saint Laisren (Molaise, feastday April 18) and retired to another foundation in Ossory. The Life of Saint Laisren, as preserved in the Salamanca MS, describes how this transfer of leadership took place:

(S.8 continued.) The holy abbot Gobanus and his followers served God there. When he heard of the arrival of the man of God [Laisren] he went to meet him and after greeting him led him reverently to the monastery. As they came to the door of the monastery, a certain woman then carrying the body of her son who had been beheaded by robbers, earnestly begged St Lasrianus in the name of God that he might restore her son to life. His feelings of pity were stirred by the lamentations of the mother and he turned to his usual help of prayer, and having placed the head beside its body he restored the dead man to life and gave him back to his mother. Then blessed Gobanus made a treaty of spiritual brotherhood with him, giving him the place and everything in it and setting up a monastery for himself in another place.

Colum Kenny, Molaise – Abbot of Leighlin and Hermit of Holy Island, (Morrigan Press, 1998), 47-48.

So, whilst we cannot say with complete confidence that it is the founder of the monastery of Old Leighlin who is commemorated on December 6, the Martyrology of Oengus makes it clear that an important monastic figure is honoured on this date, a man who is said to have had one thousand monks in his charge and whose relics had been preserved. Thus we can say 'Holy Father, Gobban, pray to God for us!'.

Saint Brigid and Saint Erc

2 November is the feast of Saint Erc of Slane, a saint who features in the hagiography of Saint Patrick. He also features in the hagiography of Ireland's patroness and below is an account of some of the miracles worked by Saint Brigid which include Bishop Erc, taken from Volume II of The Lives of the Irish Saints by John, Canon O'Hanlon. The stories testify to the friendship of the two saints as well as to the mutual respect which existed between them:

One of the holy men, who had been distinguished owing to his virtues in St. Brigid's time, was Bishop Erc or Ercus of Slane. He was an early convert and a disciple of St. Patrick. This Bishop Erc's immediate progenitors and family lived in Munster; although, he descended from Fergus Rogius, and the royal line of Ulster kings. His hermitage was at Slane, on the banks of the Boyne, and it stood in a most charming locality. Here too, at the present time, may be seen some most interesting relics of our ancestors' piety. Beside that romantically situated cell of the holy man, yet visited by so many pilgrims of taste, who delight to wander along the winding waters of the Boyne, some towering and extensive abbey ruins crown a magnificent height, which presents a vast view over one of the most lovely landscapes in Ireland.

With blessed Erc, the great St. Brigid was specially intimate and bound by ties of holy friendship. This appears from her Acts, and it is supposed, that about the year 484, she was his travelling companion to his native province. Such tour of the holy abbess possibly preceded one she made to Connaught although, indeed, this matter has not been very clearly established. St. Brigid entertained a great inclination to see certain consecrated places and holy persons in Munster; but, according to another account, her visit there was induced, through a desire to accompany St. Erc on a visit towards that country, where his relatives lived. One day, while prosecuting their journey, St. Brigid said to the bishop, "O venerable father, point out to me the quarter of Munster, in which your family resides." When the bishop had complied with her request, the holy virgin exclaimed in continuation, "At present, a war is there waging, between your tribe and another clan." The bishop replied to her: "O holy mother, I believe what thou hast told me is true, for when I last left them to see you, they were in a state of discord." Then Brigid cried out, "O Father, your people are now routed." One of St. Erc's disciples, hereupon, thoughtlessly remarked to the holy abbess, "How are you able to see the fight at such a distance?" The bishop reproved this incredulity for his not recognising the Holy Spirit's illuminating gifts conferred on a virgin, who was blessed both in soul and body. Then said Erc to our saint: "O servant of God, sign our eyes that we may witness those things thou seest." The spouse of Christ immediately complied with this request, so that they clearly observed the battle's progress. Looking on, in great grief, his disciple cried out to Bishop Erc: "Alas! also, my Lord, at this moment, my eyes behold the decapitation of two brothers." The result of enquiry established the reality this vision detailed.

Afterwards, in a certain place, and near a mountain, the holy Bishop Erc and the sanctified virgin Brigid sat down, with their attendants. These were greatly fatigued after their journey, and they experienced great hunger. A youth in their company thereupon remarked, that whoever gave them food should confer a great charity on them. St. Brigid then said, "I predict, that if food and drink be required, you must wait awhile in expectation of assistance from on high; because, I behold a house, in which they are to-day preparing alms for a certain church. Within an hour it shall come here, and even now it is put up for us in packages." While our saint was speaking, refreshment carriers arrived, and when they had learned the illustrious Brigid and holy Bishop Erc, with their disciples, were there, those bearers greatly rejoiced to relieve their wants. Alms were presented to the famished travellers, with such words: "Receive those refreshments, which God Himself hath intended for you, as your wants and merits should be taken into consideration, before those of any other congregation." Giving God thanks, our travellers partook of this food presented; yet, as they only received edibles, some drink was required, likewise, to allay their thirst. Then Brigid told them to dig the earth near this spot. On obeying her order, a spring of clear water issued from the ground. Afterwards, it bore the name of St. Brigid's well, and it might be seen at the time our virgin's Third and Fourth Lives had been written.

The holy travellers subsequently visited Magh-Femyn, at a time when a great Synod of Saints was there assembled. They were obliged to remain at that synod. The holy Bishop Erc gave an account of those miracles wrought by our saint, while he was assisting at this council. The neighbouring inhabitants, hearing that Brigid was there, brought many infirm persons to her, that she might heal them. Among these were included some lame, leprous, and demented persons. Such fortunate patients were released from their several afflictions, through Divine assistance, and the prayers of our merciful saint.

Saint Seanan of Laithrech-Briuin

September 2 is the feastday of a County Kildare saint, Seanan of Laithrech-Briuin. Canon O'Hanlon begins his account with a lament that he is one of the many Irish saints of whom we know little, but he must have been a figure of some standing as he is named as an attendee at the Synod of Dromceat in 580. For this re-post I have added the details of the entry for the day from the Martyrology of Aengus which appear in the footnotes in the original volume. I have also added the details and accompanying illustration of the church ruins as this may be of interest to people living in the local area.

ST. SEANAN, OF LAITHRECH-BRIUIN, NOW LARAGHBRINE, COUNTY OF KILDARE. [SIXTH CENTURY.]

WE have frequently to lament the loss of records, which might preserve the particular virtues and actions of individuals for the edification and emulation of all true Christians. As noticeable throughout all the previous volumes of this work, with the most earnest desire to render its several articles, more complete, documentary or traditional materials are not accessible, to rescue from obscurity the earthly career of so many among the children of light. Merely to learn their names—sometimes also those of their old places—and to know that they had lived, are all that can now be ascertained.

According to the Feilire-Aenguis, the Feast of St. Senan was celebrated in Lathrach Briuin, or Laraghbrine, in Ui-Foelain, on the 2nd of September. In conjunction with two other holy persons, Molotha and Theodota, the saint is praised for his noble qualities, and for their reward through Christ. In the Leabhar Breac copy of the Feilire of Oengus, is the following stanza, at this date thus rendered into English :—"

Molotha, Theodota (Theotimus?) with Senan
they are noble:
with fair Christ is their guerdon:
to his train they are dear."

The commentator identifies the present saint as connected with a well-known place. ..a gloss on the Feilire has " i. e. lathrach briuin inúib foelain." It is thus translated, "'with Senan,' i.e. of Lathrach Briuin in Ui-Foelain."

According to the Calendar of the O'Clerys, he belonged to the race of Eochaidh, son of Muireadh, who descended from the seed of Heremon. We are told, likewise, that Deidi, daughter to Trian, son of Dubhthach, was his mother. The pedigree of St. Senan of Laraghbrine is contained in the "Sanctilogic Genealogy." There he is called the son of Fintan, son to Strened, son of Glinder, son to Corc, son of Conned, son to Aengus, son of Fieg, son to Mail, son of Carthage, &c. His genealogy is then carried back to Heremon for fifty generations, or for about 1600 years. Marianus O'Gorman has noted this saint, in his Martyrology, at the present date. St. Senan must have flourished in the sixth century, and been a contemporary of the great St. Columbkille, for he is named as one of those ecclesiastics who attended the great Synod, held at Dromcreat in 580. On the 2nd of September, a festival is entered in the Martyrology of Donegal, to honour Seanan, of Laithrech Briuin, in the territory of Hy-Faelain. This place is also written Lathrach-Briuin. At present it is known as Laraghbrine, or Laraghbryan, where there is an old church and a cemetery, near Maynooth, in the Barony of North Salt, and County of Kildare.

The mediaeval church ruins of Laraghbrien are to be seen embowered with stately lime trees, and within a squarely-formed grave-yard, surrounded by a quadrangular wall. A gravel walk runs parallel with the walls on the interior. The church ruins measure 87 feet in length, exteriorly: they are 19 feet, 8 inches, in breadth. The walls are nearly 3 feet in thickness. There is a square tower, 13 feet by 15 feet, on the outside; and, it is entered by a low, arched door-way from the interior. Several square-headed opes are inside of it, and a ruined spiral stairway occupies one angle. This leads to a broken part of the wall, and showing that it ran much higher. There is a large breach in either side wall. Some ruined windows remain. Two of them have elegantly dressed heading and side stones, and in these formerly were iron bars. The building materials are of excellent limestone and mortar. There was a door in the north side-wall, parallel with the road from Maynooth to Kilcock. Circularly-arched door-ways and windows splayed are still to be seen in the walls. Traces of plaster are inside and outside the building, showing that it had been used for purposes of worship, and at no very remote date.

In his final footnote to the article Canon O'Hanlon comments: 'These observations and measurements were taken on the spot by the writer, in July, 1873. On that occasion, also, a sketch of the ruined church was obtained, which has been drawn, as here represented, on the wood and engraved by Gregor Grey.'

The Feast of the Beheading of Saint John the Baptist in Ireland

August 29 is the feast of the Decollation or Beheading of Saint John the Baptist. This feast had a particular significance for the people of Ireland and was once anticipated with a great deal of trepidation. For it was feared that this country would be subject to a punishment of apocalyptic proportions thanks to the belief of our ancestors that an Irish druid had volunteered to act as Saint John's executioner. This would be just another of those strange but harmless Irish legends if it weren't for the fact that in the year 1096 they really did think that the day of reckoning had arrived. Below I will summarize the main details of the extraordinary traditions surrounding this feast, drawn from a number of posts made in 2009 on my own blog.

The feast of the Beheading of Saint John is marked on the early ninth-century Irish calendar, The Martyrology of Oengus, and begins innocuously enough with this stanza:

29. Announce the suffering of John the Baptist,
a world with piety,
with nine virginal hundreds,
on Elijah's ascension

but the accompanying commentary, added by later anonymous authors, sounds a very different note - one of apocalyptic terror involving something called the Besom (or Broom) of Fanait and an all-consuming fiery dragon:

In vengeance for the killing of John comes the Besom out of Fanait to expurgate Ireland at the end of the world, as Aileran of the Wisdom foretold, and Colum cille, i.e. at terce precisely will come the Besom out of Fanait, ut dixit Colum cille:
" Like the grazing of two horses in a yoke will be the diligence with which it will cleanse Erin."

Of the Besom Aileran said:
"Two alehouses shall be in one garth side by side. He who shall go out of one house into the other will find no one before him alive in the house he will enter, and no one alive in the house from which he will go. Such will be the swiftness with which the Besom shall go out of Fanait."

Riagail said:
"Three days and three nights and a year will this plague be in Ireland. When a boat on Loch Rudraigi shall be clearly seen from the door of the refectory, then comes the Besom out of Fanait."

A Tuesday in spring, now, is the day of the week on which the Besom will come in vengeance for John's passion, as Moling said:

On John's festival will come the onslaught, which will search Ireland from the south-east,
a fierce dragon that will burn every one it can, without communion, without sacrifice, etc.'

Thus we can see that in these prophecies attributed to various Irish saints it appears that some vaguely-defined punishment, likened to a broom sweeping all before it and supposedly originating from the beautiful Fanad peninsula of County Donegal, will cut down its victims with terrifying speed. The nature of the 'Besom of Fanait' is not entirely clear and nor is its relationship to the fiery dragon, originating in the south-west, which will consume people unshriven. I suppose it is possible that the fiery dragon is a metaphor for the types of deadly plague which swept Ireland at various times, indeed one of the quoted prophets, Saint Aileran the Wise, was himself a victim of the plague known as the Buidhe Chonaill which devastated Ireland in the seventh century. On the other hand the image of fire is firmly associated with apocalyptic events. Some of the other prophecies not quoted above also talk about another similarly ill-defined scourge known as the Roth Ramhach, the Rowing, or Oar Wheel.

This tradition was further added to in the 10th-century Irish Life of Saint Adamnan. Although this saint is best known today as the author of the Life of Saint Columba of Iona, after his death his name was associated with an apocalyptic text, Fís Adamnáin, The Vision of Adamnan. He was thus drawn into the list of Irish saints associated with prophecies concerning the feast of Saint John's beheading, as this extract from the copy preserved in the Leabhar Breac and translated by Professor Eugene O'Curry demonstrates:

"The vision which Adamnan—a man filled with the Holy Spirit—saw, that is, the angel of the Lord spoke these His [that is, the Lord's] words to him:
"Woe! woe! woe! to the men of Erinn's Isle who transgress the commands of the Lord. Woe! to the kings and princes who do not direct the truth, and who love both iniquity and rapine. Woe! to the prostitutes and the sinners, who shall be burned like hay and straw, by a fire ignited in the bissextile and intercalary year, and in the end of the cycle. And it is on the [festival of the] beheading of John the Baptist, on the sixth day of the week, that this plague will come, in that year, if [the people] by devout penitence do not prevent it as the people of Nineveh have done".

We can see that the prophecy of Adamnan has raised another aspect to the apocalyptic events on this feastday, first in its mention of 'the bissextile and intercalary year' and secondly in the possibility that disaster could be averted by 'devout penitence'. Both of these factors actually played out in the real world of late 11th-century Ireland in what is known as 'the panic of 1096'. For then it truly seemed that the conditions were in place for the fulfilment of the prophecies on August 29 of that year. Let's start with the calendar requirements of which there seem to have been four:

1. The Feast of Saint John's beheading had to fall on a Friday
2. It had to fall within a bissextile year, that is a leap year
3. It had to fall in a year with an embolism, that is a year with an extra lunar month
4. It had to occur in a year which stood at the end of a chronological cycle

In the year 1096, the first three of these conditions were met, scholar Benjamin Hudson who has studied this particular episode suggests that the fourth may not have been felt to be so important. What undoubtedly would have added to the sense of panic in Ireland in this year was the appearance in late 1095 of a devastating plague which cut down rich and poor alike. Among its victims were various Irish princes and the bishops of Armagh and Dublin. The plague raged from August 1095 to May of 1096 and may have concentrated the mind on the prophecies. The Irish annals support the idea that this year was no ordinary one and was referenced to the traditions surrounding Saint John's feast with the Annals of Tigernach, for example, referring to 1096 as 'the year of the festival of John'. They also record, however, how disaster was averted by recourse to the type of 'devout penitence' advocated in the Vision of Adamnan, itself drawing on the biblical story of the averting of the wrath of God from the city of Nineveh. The Annals of the Four Masters record for the year 1096:

The festival of John fell on Friday this year; the men of Ireland were seized with great fear in consequence, and the resolution adopted by the clergy of Ireland, with the successor of Patrick at their head, to protect them against the pestilence which had been predicted to them at a remote period, was, to command all in general to observe abstinence, from Wednesday till Sunday, every month, and to fast on one meal every day till the end of a year, except on Sundays, solemnities, and great festivals; and they also made alms and many offerings to God; and many lands were granted to churches and clergymen by kings and chieftains; and the men of Ireland were saved for that time from the fire of vengeance.

Having thus seen the very real terror that existed in Ireland around the festival of The Beheading of Saint John the Baptist, we may conclude by having a look at where the root cause of all the trouble lay. It may seem incredible now but our ancestors appear to have taken seriously the notion that an Irishman, a druid whom tradition names as Mag Roth or Mog Ruith, travelled with his daughter to the east where he literally became a sorcerer's apprentice under the tutelage of Simon Magus. Although Simon Magus is only briefly mentioned in the Acts of the Apostles (8:9-24) he became the focus of an extensive apocryphal tradition in medieval Europe, including Ireland. In our version the pair end up at the court of King Herod on that fateful night when Salome dances and demands her reward, but finding none of his own people willing to execute the Forerunner and Baptist of Our Lord, the Irishman Mag Roth volunteers to wield the sword. And he thus laid Ireland and its people open to the possibility of vengeance on the anniversary of this hateful deed.

It's a curious tale, isn't it? Whilst it illustrates the dangers of apocalyptic speculations there is also a positive message in observing how the Irish people, including the elite, sought to avert disaster in the year 1096 by embracing repentance.

If you are interested in reading further on this topic I have explored some of the sources in more detail in a series of posts on my own blog which will also supply fuller references:

1. The Beheading of Saint John the Baptist and the Irish, a general introduction.

2. Decoding the Prophecies of Saint John, an examination of the texts by Professor O'Curry.

3. 1096 and all that, a summary of the work of Benjamin Hudson on the panic of 1096.

4. The Executioner of John the Baptist, a poem on Mag Roth from a Scottish manuscript.

The beautiful bronze pictured above is by iconographer Aleksandras Aleksejevas whose work was featured in an online exhibition in 2009.

St. Cobhthach, Abbot of Kildare

July 18 is the feastday of a ninth-century Abbot of Kildare whom the Irish Annals describe as 'a wise man and learned doctor'. Here is Canon O'Hanlon's entry for Saint Cobhthach, taken from volume 7 of his Lives of the Irish Saints:

St. Cobhthach, Abbot of Kildare. [Ninth Century.]

We are informed by Colgan, that a St. Cobhthach, son of Muiredach, was an Abbot at Kildare, and that he was a man of singular wisdom. He appears to have been venerated, on the 18th of July. In an ancient Irish Poem, his merits have been extolled. It is quoted in the Annals of the Four Masters, and it has thus been translated into English:—

" Cobhthach of the Cuirreach of races, intended King of Liphthe of tunics,
Alas! for the great son of Muireadhach. Ah grief! the descendant of the comely fair Ceallach.
Chief of scholastic Leinster, a perfect, comely, prudent sage,
A brilliant shining star was Cobhthach, the successor of Connladh."

How long he ruled there is not recorded, but he probably succeeded Ceallach, son of Ailell, Abbot of Cill-dara, and the Abbot of Iona, who died in Pictland, A.D. 863, or 865.

The death of the present holy Abbot Cobhthach has been assigned to the year 868, or 869.

Saint Bran Beg of Clane

May 18 is the feast of Saint Bran Beg of Clane, County Kildare. Canon O'Hanlon has published the following account of him:

St. Bran Beg, of Clane, County of Kildare. [Sixth or Seventh Century.]

In the published Martyrology of Tallagh at the 18th of May, the name of Branbice, of Chlaonadh, occurs; and, the entry is nearly alike, in the Franciscan copy. He is commemorated, likewise, in the "Feilire" of St. Oengus, at this date. He is noticed, also, by the Bollandists. This holy man is said to have been the son of Degill, and a nephew of the great St. Columkille, by his sister Cumenia, also called Cuimne. His brothers were Mernoc, Cascene, and Meldal; although that Tract, on the Mothers of the Irish Saints, makes Cuman only to be the mother of the two sons of Degil, i.e. Mernoc and Caisene. However, there was a place in Tyrconnell, called the cell of the seven sons of Degill. The Martyrology of Donegal mentions, that a festival was celebrated on this day, in honour of Bran Beg, of Claenadh, in Ui Faelain, in Magh Laighin. This may be rendered into English, "the plain of Leinster." The present Clane, in the county of Kildare, lies in this plain. We do not know, whether the present holy man was founder of a religious establishment there; but, as he flourished at an early date, it seems altogether probable, he may be regarded as the founder and patron of Clane in the eighth century, there was an abbey, at Clane; for, we read of the death in 777 or 782, of its Abbot Banbhan. A synod, consisting of twenty-six bishops and a great number of abbots, was held there, a.d. 1162. In the thirteenth century, a Franciscan abbey was founded, in the place—it is thought by Gerald Fitz-Maurice, Lord Offaley ; but, this account is not confirmed. It was suppressed, in the reign of King Henry VIII. The ruins yet remain, in an open field, beside the present town of Clane. It was situated within the territory, formerly styled Hui-Faelan, in Mag-Laigen. From the term of Little applied to the present saint, it seems probable, he was of small stature. St. Bran is said by Adamnan, or by his scholiast, to have been interred at Derry, although venerated, on this day, at the church of Claonadh—the ancient name of Clane—in Lagenia. With two other Irish saints, Bran is named, at the 18th of May—or xv. of the June Kalends—in the Kalendarium Drummondiense.


Rev. John O'Hanlon, Lives of the Irish Saints, Volume 5 (Dublin, 1875), 503-4.

'Give your assent, Mary; you shall bear a beautiful son': The Feast of the Annunciation in Irish Sources

I have been trying to gather together some of the Irish sources for the feast of the Annunciation and turned first to the Martyrologies to see if the date of March 25 was that observed in the earliest Irish calendars. The entry for March 25 in the Martyrology of Oengus is an interesting one as it links this feast to not only the crucifixion of Christ but also to the martyrdom of the apostle James. Canon O'Hanlon supplies a translation from the Leabhar Breac copy of the Felire Oengusso:

“The Crucifixion and Conception
Of Jesus Christ, it is meet
On one feast with piety [to celebrate them]
With the passion of James”.

and comments:

The Incarnation and Crucifixion of Our Lord Jesus Christ, and the Martyrdom of the Apostle St. James. In the "Feilire" of St. Oengus, we find the foregoing festivals noted, as having been celebrated, on this day, in the ancient Irish Church. The feast of Christ's Incarnation is now usually called that of the Annunciation of the Blessed Virgin Mary. There seems to have been a very generally received tradition, likewise, that the Crucifixion of Our Divine Saviour occurred on this day. Besides, the Martyrdom of St. James, the Apostle, who was beheaded by Herod, about the Feast of the Pasch, is celebrated in many ancient Martyrologies. Sometimes, the present Apostle is called "Frater Domini", and sometimes, "Frater S. Joannis Evangelistae." [1]

A more recent commentator, Father Peter O'Dwyer, looks at the Martyrology of Tallaght, which he describes as ' the immediate source of the Felire Oengusso' and records its entry for today:

Dominus noster Jesus Christus crucifixus est et conceptus et mundud factus est .... Et conceptio Mariae. (Our Lord Jesus Christ was crucified and conceived and the world was made ... and the conception of Mary.)

Father O'Dwyer also notes that the Crucifixion and the Annunciation are linked in the Stowe Missal. In a footnote he adds:

The tradition concerning the coincidence of the two dates is recorded by St. Augustine PL, 42, Cols. 893-94 and is found in the Martyrologium Hieronymianum on 25 March which is described as the anniversary of both events, the Annunciation and the Crucifixion. [2]

Thus it would seem that this double commemoration is not something unique to the early Irish Church.

Mrs Helena Concannon, who examined the history of Marian devotion in Ireland some fifty years before Father O'Dwyer, has an account of a sermon preached at the great Columban foundation of Bobbio:

A Bobbio sermon on the Annunciation has some beautiful passages. One reproduces a favourite Bobbio motif: the contrast between Mother Mary and Mother Eve:

“Satan by the serpent spoke to Eve, and through her and her hearing, brought death to the world. God by the angel uttered the word to Mary and poured out life on the whole world”.

And then it goes on: “Holy Mary was made the heavenly ladder, because God through her descended to the earth that, through her, mankind may deserve to ascend to the heavens. When the angel said Ave, he offered to her the heavenly salutation. When he said 'full of grace' he showed forth that now the wrath of condemnation was wholly set aside, and that the grace of full blessing was restored”. [3]

The Annunciation is also praised in Irish poetry. Scholar Andrew Breeze has published a number of articles on this feast. In one he looks at the theme of the Mother of God being the daughter of her Son. This motif, he suggests, is earlier than the one alluded to in the Bobbio sermon where the Ave of the angel reverses the sorrow brought by Eva 'Eve' to the world. Breeze locates the origins of the daughter of her Son motif in North Africa, and thus one automatically thinks of the writings of Saint Augustine as the most likely source for its dissemination into Ireland. Breeze, however suggests that it may have come directly from Spain, where the eleventh Council of Toledo in 675 declared Christ to have been both father and son to the Virgin Mary. It was a theme which had clearly reached the monastic poet Cú Chuimne of Iona (d. 747), for it is reflected in his Hiberno-Latin composition Cantemus in omni die (Let us sing every day) in praise of the Blessed Virgin. Stanza Eight as translated by Breeze reads:

Maria, mater miranda,
patrem suum edidit,
Per quem aqua late lotus
totus mundus credidit.

Mary, wondrous mother,
bore her own father,
through whom the whole world,
washed in water, believed. [4]

He then goes on to an interesting discussion of how this theme might have reached Cú Chuimne, which centres around the fact that Cú Chuimne was linked to a group of scholars at the monastery of Lismore, County Waterford. Lismore had a monastic library rich in Spanish texts, including those of the Council of Toledo. Further proof that this Council's texts were known soon after 675 in Ireland is shown by their quotation in the Hiberno-Latin scriptural commentary De Ordine Creaturarum, which was written before 700.

The Iona link with this motif is maintained in an 11th-century poem attributed to Saint Columbcille, stanza eight of which reads, in the translation of Father Paul Walsh:

O victorious one, O founder,
O multitudinous, O strong one,
Pray with us to Powerful Christ,
The Father and thy Son. [5]

I close though with my personal favourite among the Irish poems, that of Blathmac, son of Cú Brettan:

151. Well did there come a stout messenger from God, the Father, to woo you! Well did you assume a modest sober countenance at the words of Gabriel!

152. ‘God be with you, Mary, full of grace’, said Gabriel (wondrous countenance!) – You are wholly blessed and the fruit of your holy womb’.

153. ‘The Lord has sent me on a journey’ said Gabriel, ‘concerning a message: that you will be the mother of Christ’ – fair tidings! – ‘a son that will save your race’.

154. ‘I declare that I know not man in the matter of cohabitation, holy bright one; true chaste virginity of body, this have I offered to God, the Father’.

155. Said Gabriel: ‘Give your assent, Mary; you shall bear a beautiful son; let Jesus be his name, he will be the saviour of the world.’

156. Then you conceived (clear telling!) on the eight of the calends of April; and you bore a son of whom I vaunt on the eight of the calends of January.

157. How well that you conceived Christ (victorious flame!) without marring of true virginity by the power of the Holy Spirit, a son that has caused great riches to us! [6]

References

[1] Rev. John O'Hanlon, Lives of the Irish Saints, Vol. III, (Dublin, 1875), 952.

[2] Peter O'Dwyer, O.Carm., Mary: a history of devotion in Ireland (Dublin, 1988), 58-59.

[3] Mrs H. Concannon, The Queen of Ireland - An Historical Account of Ireland's Devotion to the Blessed Virgin (Dublin, 1938), 42-43.

[4] Andrew Breeze, 'The Annunciation I: Mary, Daughter of her Son' in The Mary of the Celts (Leominster, 2008), 1-3.

[5] Paul Walsh, 'An Irish Hymn to the Blessed Virgin', Irish Ecclesiastical Record, Vol. XXIX., 172-178.

[6] James Carney, ed. and trans., The Poems of Blathmac Son of Cú Brettan - Together with the Irish Gospel of Thomas and a Poem on the Virgin Mary (Dublin, 1964).

This post was first published on my own blog, Under the Oak, here.

Grigoir Belóir - The Irish Church and Pope Gregory the Great

March 12 is the feastday of one of the most revered figures of the early Irish Church, Pope Saint Gregory the Great. In the Leabhar Breac copy of the Martyrology of Oengus the entry for this day reads:

Before arriving in his country,
For Christ he mortified his body,
The slaughter [er] of an hundred victories
Gregory of Rome, the intrepid.

This notice is but one example of the esteem in which Pope Gregory was held by the Irish, and so I will try to draw together some of the other strands to illustrate what an important figure he was for our native Church. Let's begin with a brief summary of the Pope's life by Luned Mair Davies:

Gregory the Great... was pope from 590 to 604. Since the eighth century he has been regarded as one of the four Fathers of the western Church. Gregory has been referred to as the master of spiritual exegesis. According to Beryl Smalley, for him 'exegesis was teaching and preaching', and it was the didactic element in his works which made Gregory's strongest impact on medieval biblical study. Gregory was born c.540 in Rome to a senatorial family, and in 573 he was prefect of Rome for a year. He founded seven monasteries in all and in 585 he became abbot of the monastery of St Andreas in Rome, one of his foundations. Pope Benedict I named him as one of the seven regional deacons of the city of Rome and in 579 Pope Pelagius II sent him as apocrisarius to the emperor's palace in Constantinople, where he remained for six years. In 590 he himself became pope. Before his death in 604 his achievements included organising the Patrimonium Petri, attempting to convert the Lombards and sending a mission to the Anglo-Saxons. [1]

The details of Gregory's election to the Papacy were recorded in the Annals of the Four Masters:

The Age of Christ, 590. St Gregory of the Golden Mouth was appointed to the chair and successorship of Peter the Apostle, against his will.

to which John O'Donovan, in his edition of the Annals, added:

The memory of this Pope was anciently much revered in Ireland, and he was honoured with the title of Belóir i.e. of the Golden Mouth.

The Irish held the memory of this Pope in such veneration that their genealogists, finding that there were some doubts as to his genealogy, had no scruple to engraft him on the royal stem of Conaire II, the ancestor of the O’Falvys, O’Connells, and other families. His pedigree is given as follows by the O’Clerys in their Genealogies of the Irish Saints:

“Gregory of Rome, son of Gormalta, son of Connla, son of Arda, son of Daithi, son of Core, son of Conn, son of Cormac, son of Corc Duibhne [the ancestor of the Corca Duibhne, in Kerry], son of Cairbre Musc, son of Conaire”.

The Four Masters have given the accession of this Pope under the true year. Gregory was made Pope on the 13th of September, which was Sunday, in the year 590, and died on the 12th of March, 604, having sat thirteen years, six months and ten days. [2]

Not content with turning a Roman aristocrat into a Kerryman, the Irish also applied an epithet more usually associated with the great Eastern Saint John Chrysostom to Pope Gregory. That this happened early on is shown by the reference to the golden-mouth in the Paschal Epistle of Cummian, who, writing in the 630s, cited Pope Gregory to help make his case for the Roman computation of the date of Easter:

I turned to the words of Pope Gregory, bishop of the city of Rome, accepted by all of us and given the name 'Golden Mouth', for although he wrote after everyone, nevertheless he is deservedly to be preferred to all. [3]

It seems that this Irish tradition of referring to Pope Gregory as the golden-mouth was something that was passed on to Northumbria. Patrick Sims-Williams sees evidence of it in an anonymous Vita of Gregory the Great produced at the Monastery of Saint Hilda at Whitby:

In ch. 24 the Whitby writer asserts that the Romans called Gregory ‘golden mouth’ (os aureum) because of the eloquence that flowed from his mouth

‘Ut a gente Romana que per ceteris mundo intonat sublimius proprie (sic) de aurea oris eius gratia, os aureum appellatur’ (Life of Gregory, ed. Colgrave, pp.116-18). Colgrave translates ‘therefore he was called the “golden mouthed” by the Romans because of the golden eloquence which issued from his mouth in a very special way, far more sublimely and beyond all others in the world’.

In fact, of course, the Romans called Gregory no such thing – ‘golden mouth’ was rather the epithet of St John Chrysostom – and the writer is probably drawing, directly or indirectly, on an Irish source. In Ireland, as early as c. 632, Gregory was commonly styled os aureum; in vernacular texts this is bel óir or gin óir which suggests that the epithet had its origin in an etymological interpreation of Grigoir, the Irish form of Gregorius, which might be associated with Latin os, oris ‘mouth’ and with Irish óir ‘of gold, golden’. In Anglo-Saxon England, however, the epithet only reappears in the Old English version of Gregory’s Dialogi by Alfred’s assistant, Werferth, bishop of Worcester c. 873 – c. 915, who similarly speaks of a stream of eloquence issuing from Gregory’s ‘golden mouth’ (gyldenmup) and says that the Romans call him Os Aureum, the Greeks Crysosthomas. [4]

Irish interest in the writings of Pope Gregory started during the Pope's own lifetime, as Luned Mair Davies explains:

Gregory’s writings are copious and diverse, although less abundant than those of Ambrose, Jerome and Augustine; some of them reached insular circles at an early date. The 848 letters which he left us in his Registrum Epistolarum are the primary historical source for this period….Gregory also left a collection of homilies, 40 on the Gospels and 22 on the Book of Ezekiel… Gregory enjoyed enormous popularity and prestige among seventh-century Irish ecclesiastics. Columbanus requested the Homilies on Ezekiel in his first letter to Gregory:

Wherefore in my thirst I beg you for Christ’s sake to bestow on me your tracts, which, as I have heard, you have compiled with wonderful skill upon Ezekiel.

In the same letter Columbanus refers to Gregory’s Regula Pastoralis. This work Gregory had written in 591, in response to a communication from Archbishop John of Ravenna, as a directory for bishops and priests. Columbanus also asked Gregory for more of his writings. His letter to Gregory shows how rapid was the dissemination of Gregory’s works in monastic circles.

The Regula Pastoralis was one of the books by Gregory which were especially influential in the Middle Ages. Another was the Dialogi, a collection of popular edifying stories about Italian saints written by Gregory in the years 593-4. In his Vita Columbae, Adomnan, although he makes no explicit mention of the Gregorian Dialogi, in at least three places clearly borrows phrases from the Dialogi to weave into his own narrative.

The evidence of manuscript transmissions shows that of Gregory’s works the Moralia in Job had geographically the widest circulation: this work also was known early, and used early, in Ireland. The earliest known abridgement of Gregory’s commentary on the Book of Job (the Egloga) was Irish, composed about 650 by Lathcen or Laidcend, the son of Baeth, who is most probably to be identified with the Laighden whose obit is given in the Annals of Ulster under the year 661. [5]

Davies has made a particular study of the use of Pope Gregory's work in the Irish Collectio Canonum hibernensis (CCH). The CCH is a collection of excerpts from biblical and medieval sources, divided into over sixty books which cover the behaviour appropriate for a Christian under various subject headings. It survives in a number of manuscripts and a Breton version attributes it to Ruben of Darinis and Cú-Chuimne of Iona. Both of these reputed authors are known to history, the Annals of Ulster record the death of Ruben in 725 and Cú-Chuimne, called sapiens died in 747. Davies continues:

Five of Gregory’s works are quoted in the CCH. They are: the Pastoral Care (Regula Pastoralis), the Homilies on Ezekiel (Homiliae in Hiezechihelem), the Homilies on the Gospels (Homiliae in Evangelia), the Registrum Epistolarum and the Dialogues (Dialogi)… Of the extracts in the CCH from the Dialogi, five are introduced as in vita patrum, four as Gregorius, one as in vita monachorum and three as De dialogo Gregorii et Petri. Of the eleven other extracts from Gregory the Great in the CCH, four are introduced as by Gregorius Romanus and seven as by Gregorius. The epithet Romanus used for Gregory the Great may reflect the fact that the Romani party in the early Irish Church, who followed Rome’s directives in the dating of Easter, looked to Gregory the Great for guidance. [6]

The Pope's homilies were also influential as Davies explains:

Gregory’s Homiliae were a collection of homilies on selected passages from the Gospels written down in the last decade of the sixth century. They were addressed to Roman audiences on various feast-days of the Roman Church. The texts of Homiliae 32 and 37 were quoted in another sermon, the bilingual Old-Irish-Latin Cambrai Homily, which was copied into one of the manuscripts of the CCH. The Latin parts of the homily contain the scriptural quotations and the patristic authority; they are paraphrased in the Old-Irish part to clarify them for an Irish audience who perhaps did not understand Latin. The Cambrai Homily has been dated to the seventh century. How soon after their composition Gregory’s Homiliae reached Ireland is uncertain. In the first decade of the seventh century Columbanus used them on the continent. [7]

In addition, the Pope's works are cited in the collection of sermons known as the Catechesis Celtica. The Irish Liber Hymnorum contains a collection of extracts of the Psalms of David which are attributed to Gregory. His work is also referred to in The Book of Armagh and the Codex Maelbrighde.
Finally, the Irish regard for Pope Gregory is also reflected in the hagiographical record as the lives of a number of saints seek to associate their subjects with the great Pope. St. Finbarr's tutor, Mac Cuirb, was described as a pupil of Gregory in the Vita Sancti Barri. The formidable seventh-century Irish theologian, Cummian Fota, was likened to Gregory in the list of parallel saints. The entry in the Annals of the Four Masters recording Cummian's death in 661 includes a poem which says:

" If any one went across the sea,
To sit in the chair of Gregory the Great.
If from Ireland no one was fit for it,
If we except Cummian Fota."

Cardinal Moran has written of another Irish saint, Dagan, a disciple of Molua, who also claimed a link to the Pope:

St. Dagan is designated in our martyrologies by the various epithets of the warlike, the pilgrim, the meek, and the noble. He was one of the most ardent defenders of the old Scotic computation of Easter, and as such is commemorated by Bede, in his Ecclesiastical History. About the year 600 he visited Rome, and sought the approbation of the great pontiff St. Gregory, for the rule of his own master, St. Molua, in whose life we thus read –

" The abbot, Dagan, going to Rome, brought with him the rule which St. Molua had drawn up and delivered to his disciples; and pope Gregory having read this rule, said in the presence of all: ‘the saint who composed this rule has truly guarded his disciples even to the very thresholds of heaven.' Wherefore St. Gregory sent his approbation and benediction to Molua.”

St.Dagan, however, was not the only one of our sainted forefathers that sought the sanction of the Holy See for the religious rule which they adopted. In the Leabhar-nah-Uidhre, it is incidentally mentioned that "St. Comgall, of Bangor, sent Beoan, son of Innli, of Teach-Dabeog, to Rome, on a message to pope Gregory (the Great), to receive from him order and rule.” [8]

Even if one is uncertain about the historical value of hagiographical accounts, one Irish saint we can be sure had a demonstrable link to Pope Gregory is Saint Columbanus. John Martyn has published a most interesting paper on Pope Gregory the Great and the Irish in which he examines the correspondence between the two. Columbanus, like Dagan, was a committed supporter of the Irish Easter and didn't hesitate to let his illustrious correspondent know it. In the nineteenth century, some Protestant scholars tried to argue that the robust style of Columbanus was proof that the Irish did not hold the Papacy in high esteem. Martyn, however, feels they rather missed the point:

Pope Gregory the Great's apparently close links with Columban and the Irish clergy between 592 and 601 are revealed through five of his letters: 2.43 (July 592), an encyclical sent to the Irish clergy, almost certainly including Columban; 4.18 (March 594) about an Irish priest valuable to the Pope in Rome; 5.17 (November 594) about Columban's reception of Gregory's 'Pastoral Care'; 9.11 (October 600) praising Columban; and 11.52 (July 601) about an Irish Bishop Quiritus. My version of Columban's letter to the Pope follows, with brief analysis of his irony, word-play and literary style. It shows how the Irishman's erudite and very rhetorical letter would have tickled the Pope's fancy rather than offend him. [9]

Thus there can be no doubt of the very high esteem in which Grigoir Belóir, Gregory of the golden-mouth, was held by the early Irish Church.

References

[1] Luned Mair Davies The ‘mouth of gold’: Gregorian texts in the Collectio Canonum hibernensis in Próinséas Ní Chatháin & Michael Richter, eds., Ireland and Europe in the Early Middle Ages: texts and transmissions (Dublin, 2001), 250-251.

[2] John O’Donovan, ed. and trans. Annals of the Kingdom of Ireland by the Four Masters, Vol. 1 (2nd edition, Dublin, 1856), 214-215.

[3] Maura Walsh and Dáibhí Ó Cróinín, eds., Cummianus Hibernus, De controversia Paschali, 83. Online version at http://www.ucc.ie/celt/published/T201070/index.html

[4] Patrick Sims-Williams, Religion and Literature in Western England, 600-800 (Cambridge University Press, 1990), 186-187.

[5] Davies, op.cit., 251-252.

[6] Ibid.

[7] Ibid.

[8] Rev. P.F. Moran, Essays on the Origin, Doctrines and Discipline of the Early Irish Church (Dublin, 1864), 148.

[9] John R.C. Martyn, 'Pope Gregory the Great and the Irish' in Journal of the Australian Early Medieval Association, Volume 1 (2005), 65-83. Online version at http://home.vicnet.net.au/~medieval/jaema1/martyn.html

This post was first published at my own blog here.

Some Traditional Prayers to Saint Brigid

I felt it my duty while browsing in a charity bookshop last week to pick up a battered prayerbook, sitting forlornly on the shelves. It turned out to be a 1941 edition of Saint Anthony's Treasury, a volume still in print, although like many classic prayerbooks (the Garden of the Soul comes to mind) it is not what it used to be. The 1941 edition, however, had a comprehensive selection of prayers to Irish saints, which, alas, have been gradually whittled down in successive editions. Below are the prayers in honour of Saint Brigid which I have reproduced exactly as they appear in the prayerbook:

1. A prayer composed in 1902 by Cardinal Moran.

2. A prayer whose source is unknown to me.

3. A Novena to Saint Brigid which remains in popular use.

4. A collect.

5. A Litany of St Brigid. The wording is slightly different to that found in the collection of litanies by Benjamin Musser O.F.M which circulates online. The Musser version also concludes with the collect above, whereas the version in St. Anthony's Treasury concludes with two different prayers.

Cardinal Moran's Prayer to St. Brigid

O Glorious St. Brigid, Mother of the Churches of Erin, patroness of our missionary race, wherever their lot may be cast, be thou our guide in the paths of virtue, protect us amid temptation, shield us from danger. Preserve to us the heritage of chastity and temperance; keep ever brightly burning on the altar of our hearts the sacred Fire of Faith, Charity, and Hope, that thus we may emulate the ancient piety of Ireland's children, and the Church of Erin may shine with peerless glory as of old. Thou wert styled by our fathers " The Mary of Erin," secure for us by thy prayers the all-powerful protection of the Blessed Virgin, that we may be numbered here among her most fervent clients, and may hereafter merit a place together with Thee and the countless Saints of Ireland, in the ranks of her triumphant children in Paradise. Amen.

Prayer to St. Brigid

Dear St. Brigid, brilliant star of sanctity in the early days of our Irish faith and love for the omnipotent God Who has never forsaken us, we look up to you now in earnest, hopeful prayer. By your glorious sacrifice of earthly riches, joys and affections obtain for us grace to "seek first the Kingdom of God and His justice" with constant trust in His fatherly care. By your life of laborious charity to the poor, the sick, the many seekers for light and comfort, obtain for us grace to be God's helpers to the utmost of our power during our stay on earth, looking forward, as you did, to our life with Him during eternity. By the sanctified peace of your death-bed, obtain for us that we may receive the fulness of pardon and peace when the hour comes that will summon us to the judgment seat of our just and most merciful Lord. Amen.

Novena to St. Brigid
Foundress of Religious Women in Ireland
(To begin on the 23rd January)

O Glorious St. Brigid, Patroness of Ireland and Mother of the Churches, protect the Irish Church and preserve the true Faith in every Irish heart, at home and abroad. Obtain for us the grace to walk faithfully in the path of Christian perfection during life, and so to secure a holy and happy death, with life everlasting, in thy blessed company, through Jesus Christ, our Lord. Amen.

Prayer to St. Brigid
Patroness of Ireland
(Feast, February 1st.)

O God, Who givest us joy by the power of the intercession of Blessed Brigid the Virgin, graciously grant that we may be assisted by her merits by the example of whose chastity we are enlightened. Through Christ our Lord. Amen.

Litany of St. Brigid

(For private recitation only.)

Lord, have mercy.
Christ, have mercy.
Lord, have mercy.
Eternal Father, have mercy on us.
Divine Son, have mercy on us.
Holy Spirit, have mercy on us.
Holy Mary, Virgin of Virgins, Pray for us.
Blessed St. Brigid, Pray for us.
Consecrated spouse of the King of Kings, Pray for us.
Corner-stone of the Monastic Institute in the Island of Saints, Pray for us.
Brigid, Patroness of Ireland, Pray for us.
Model of Irish Virgins, Pray for us.
Mother of Religious, Pray for us.
Pattern of holiness, Pray for us.
Intercessor for the Irish clergy, Pray for us.
Mediatrix for the Irish people, Pray for us.
Protectress of the faith preached by St. Patrick, Pray for us.
Enjoying with him the clear vision of God, Pray for us.

Lamb of God, Who takest away the sins of the world: spare us, O Lord.
Lamb of God, Who takest away the sins of the world: graciously hear us, O Lord.
Lamb of God, Who takest away the sins of the world: have mercy on us.

Let us Pray

O God, the Author of all sanctity, grant that we who inhabit the Island of Saints, may, through the intercession of St. Brigid, walk in their footsteps on earth, and so arrive with them to the possession of Thee in Heaven. Through Jesus Christ our Lord. Amen.

Pour forth on us, we beseech Thee, O Lord, the spirit of Thy wisdom and love, with which Thou hast replenished Thy holy Servant, St. Brigid, that sincerely obeying Thee in all things, we may by a zealous imitation of her virtues, please Thee in faith and works. Through Jesus Christ our Lord. Amen.

St. Anthony's Treasury - A Manual of Devotions (Anthonian Press, Dublin, 12th edition, 1941), 275-278.

This post was first published here.

Saint Hilary of Poitiers and the Irish Church

January 13 is the feastday of one of the great Western fathers of the Church- Hilary of Poitiers. As O'Hanlon remarks in his Lives of the Irish Saints:

The Irish, from the very earliest period of their Christian initiation, entertained the highest veneration for this illustrious saint. They even contrived to spread his fame in Scotland, and on the Continent of Europe.... Into biographical particulars, the scope of this work will not enable us to enter; but as many ancient offices, antiphonaries, and calendars of Ireland have his name inscribed, we could not wholly omit to notice him.

The Martyrology of Oengus records:

13. We shall have their blessing!
a strong prayer without importunity:
Sulpicius (Severus) famous, delightful,
(and) Hilary abbot of Poitou.

Saint Oengus has thus acknowledged the link between the abbot of Poitiers and the biographer of Saint Martin of Tours, Sulpicius Severus, because his writings also helped to promote the cult of Saint Hilary. The Life of Saint Martin by Sulpicius Severus was a well-loved text in Ireland and a complete copy of it is preserved in the Book of Armagh, written about the year 900. But Saint Hilary also features in a number of other sources which I will summarize below:

1. The Irish Liber Hymnorum. Saint Hilary is credited with being one of the first hymn writers, who introduced some of the hymnology of the Eastern Church when he returned to Europe. He is thus credited with the authorship of one of the most popular hymns of the Early Irish Church - Hymnum Dicat Turba Fratrum, a hymn on the life of Christ. This hymn is preserved in ten different manuscript sources dating from the seventh to the thirteenth century. It is the very first hymn transcribed in the Bangor Antiphonary, where it appears under the title Ymnum Sancti Hilari de Christo, five other manuscripts also attribute it to Saint Hilary as does the ninth-century Hincmar of Rheims. The 19th-century translators of the Irish Liber Hymnorum accepted the attribution of this hymn to Saint Hilary, but modern scholars have argued that it may actually be the composition of a native author. Such is the view of Father Michael Curran, MSC, who writes:

I believe that Hymnum dicat was written by an Irish man at the end of the sixth century. .. Prudentius had written a hymn on the life of Christ .. An Irishman got to know this hymn and liked it so much that he decided to write a similar work, one that would be at once simpler and more in keeping with the needs and aspirations of Irish prayer.

The popularity of the hymn in Ireland testifies to the signal success of the author; the hymn became the favourite expression of Irish piety and prayer of Christ the King. They, or perhaps the author himself, gave St Hilary the honour of writing it, and no doubt this too contributed to its authority and popularity. Irish monks propagated it in Britain and on the continent from the seventh century onwards. It was known and cited by Hincmar of Rheims and by Bede, and its presence was felt in Spain possibly as late as the tenth century.

Yet, even if it is true that the Hymnum Dicat is an Irish composition, it is still indicative of the respect which Saint Hilary commanded in Ireland that authorship was attributed to him.

2. The List of Parallel Saints. Staying on the theme of Saint Hilary as a hymnographer, it is worth noting that in the list of parallel saints, Saint Sechnall, reputed author of the hymn in praise of Saint Patrick, Audite Omnes Amantes, is equated with Saint Hilary. The list records: Hilary, bishop and sage = Bishop Sechnall.

3. Irish Psalm Commentaries. Saint Hilary in his role as a patristic commentator on the Psalms was also well-known to the Irish Church. The Irish from early times referred to the Psalms as 'the three fifties', a designation already used by Saint Hilary. He is cited as an authority in the Treatise on the Psalter in Old Irish and texts of Saint Hilary are used along with those of other Church Fathers in other Irish commentaries. Father Martin McNamara's collection of studies The Psalms in the Early Irish Church published in 2000 contains details of these various texts. Curiously he too suggests that in addition to the actual Saint Hilary of Poitiers there may also have been an Irish Hilary, as some of the texts and views attributed to 'Hilary' in these sources cannot be traced back to the saintly bishop of Poitiers. Indeed on at least two occasions, the author of the Treatise 'attributes views to Hilary that are the direct opposite of those held by the saint'.

4. The Stowe Missal. Saint Hilary appears in the litany of the saints which is part of the eucharistic rite preserved in the Stowe Missal. He was not part of the original text of the Missal, which confined the group of saints to the Mother of God and the Apostles, but was added by a later scribe Moel Caich. He expanded the Litany to include some famous names of the universal church - Saints Stephen, Martin, Jerome, Augustine, Gregory and Hilary- before going on to list over twenty Irish saints. Thomas O'Loughlin in his study, The Stowe Missal: The Eucharist as Refreshment, comments:

That he should include 'the greats' of the western church is not surprising: the cult of Martin was ubiquitous, Steven as first martyr likewise, and in a monastery the great writing saints Jerome, Augustine, Hilary and the monk-doctor Gregory would have been the saints held in the greatest honour for their wisdom and holiness.

5. Personal Devotion to Saint Hilary by Irish Saints. As a final testimony to Irish regard for Saint Hilary, there is the personal devotion by one particular Irish saint, Fridolin, an early missionary to Europe. He commenced his labours in Poitiers and was so devoted to the memory of its patron that he sought out the lost relics of Saint Hilary. Fridolin had a vision of Saint Hilary in which the location of the relics was revealed to him and he was able to have them solemnly translated into a shrine at the restored church at Poitiers. Saint Hilary further appeared to the Irishman and directed him to journey on towards Germany, where he eventually founded the monastery of Säckingen, dedicated, of course, to Saint Hilary.

References

Michael Curran, MSC., The Antiphonary of Bangor (Irish Academic Press, 1984), 33-34.
Martin McNamara, The Psalms in the Early Irish Church. (2000), 56-7.
Rev. John O'Hanlon, Lives of the Irish Saints, Volume 1 (Dublin 1875), 190.
Thomas O'Loughlin, Celtic Theology: Humanity, World, and God in Early Irish Writings (Continuum, 2000), 139.

This post was first published here.