OMNIUM SANCTORUM HIBERNIAE

Author: Michele Ainley

  • Deacon Aedh of Cuil-Maine, July 10

    On July 10 Canon O’Hanlon brings details of a Saint Aedh, described in the Martyrologies as a ‘Deacon’. He identifies the locality associated with this holy man as Clonmany, County Donegal. Pádraig Ó Riain’s entry for the saint, however, places him instead in the County Fermanagh parish of Magheraculmoney and suggests that he is identical with Saint Maodhóg of Ferns. Deacon Aedh has a second feast day on August 31, one he shares with a couple of namesakes. So, he is one of the Irish saints who well illustrates the difficulties in trying to work through the evidence from genealogical, martyrological, and place name sources. Ó Riain’s account of the saint can be found on page 70 of his  A Dictionary of Irish Saints (Dublin, 2011), below is that of Canon O’Hanlon from Volume VII of his Lives of the Irish Saints:

    Deacon Aedh, of Cuil-Maine, now Clonmany, County of Donegal. 

    Veneration was given, at the 10th of July, to Aodh Deochain in Crichmaine, according to the Martyrology of Tallagh. Elsewhere this record styles him Mac Maine. Marianus O’Gorman remits his feast to the 31st of August, as the Bollandists, who notice him at the 10th of July, observe. At the the same date, an entry appears in the Martyrology of Donegal, regarding Deacon Aedh, of Cuil-Maine. This was the ancient name of the parish of Clonmany, in the north-western part of the barony of Inishowen, and county of Donegal. This church was served by a vicar, to the close of the fifteenth century. The village here is pleasantly situated on a small rivulet, which rising in the adjoining mountains finds its course to the Atlantic Ocean. Another festival, in honour of the present saint, seems to have been observed, on the 31st of August.

    Content Copyright © Omnium Sanctorum Hiberniae 2012-2016. All rights reserved.

  • The Death of Saint Killian and his Companions

    DEATH OF ST KILIAN AND HIS COMPANIONS.

    St. Kilian, accompanied by two companions, went from Ireland to the vicinity of Wurzburg to preach the Gospel. The fame of his deeds reached the ears of Duke Gosbert. The latter had Kilian summoned to his court, listened to him with attention, immediately renounced his idolatry, and with several of his courtiers received holy baptism. But St. Kilian’s joy over his success was marred by the knowledge that Gosbert had married Gailana, the wife of his living brother. Gosbert promised the saint to dismiss his wife, and then proceeded on a campaign. Gailana, however, heard of what was in contemplation. She wickedly took the terrible resolve to have the holy bishop and his companions murdered. She gave for this purpose a large sum of money to two of her servants. These forced their way at early morning into the sleeping-chambers of the castle, and drawing their swords, slew the bishop and those who accompanied him.

    Short Instructive Sketches from the Lives of the Saints for the use of Parochial and Sunday Schools, Academies &etc. (New York, 1888), 68-69.

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  • A New Hiberno-Latin Hymn on Saint Martin of Tours

    Professor Michael Lapidge has published the text of a hymn to Saint Martin, which although it has been preserved in a collection of materials called the pseudo-Bede Collectaneum published in Basle in 1543, is felt by Lapidge to be of Irish provenance. The prayer to Saint Martin is one of a group of six which have identifiable links with early insular prayerbooks, but scholars have long felt that many of the prayers in Anglo-Saxon prayerbooks derive from Irish sources. Lapidge argues that this prayer to St Martin has obviously originated outside France since it calls for protection against shipwreck for visiting pilgrims and, since early medieval England does not have a literary tradition of veneration of Saint Martin, Ireland is the most likely point of origin. The author goes on to argue for a seventh-century date, based on linguistic analysis and comparisons with other Irish hymns of that period. Lapidge’s paper gives only the Latin text, but below is a translation by David Howlett, with some accompanying notes.

    Deus Domine Meus ‘A New Hiberno-Latin Hymn on Saint Martin’

    1. God, my Lord, I am the one responsible for Your death: be patient now with me, who are strong and powerful.

    2. I adjure the true God, always one and triune, that I may have power now to go to Saint Martin.

    3. I ask now the King of Kings, Who is divine light, that I may be able now, just to visit Saint Martin.

    4. Christ, God of gods, Whose majesty is wondrous, make me to lament, healed, before Saint Martin.

    5. Direct the way clearly, O Nazarene Jesu, so that I may be able excellently to bewail sins there.

    6. For me an aid through shipwreck will be the support of Christ’s soldier Martin.

    7. I wish to visit you; make me come to you, who are of such great virtue, O my Saint Martin.

    8. O my Saint Martin, intercede now, I beg, for me, grieving ill, burdened by the disgrace of sins.

    9. O my Saint Martin, for me now intercede, lest the wisps of flame of perennial punishment touch me.

    10. O my Saint Martin, beloved of the throng of the heavens, lest I be a sharer of punishment help me.

    11. O my Saint Martin, help me that I may enjoy at the end the perennial bread of life.

    12. Glory to You, Father, Who are Brother and Mother.

    Notes

    The first 5 stanzas are addressed to God. The central sixth stanza describes the aid of Saint Martin against shipwreck on the journey from the poet’s home, presumably in Ireland, and the shrine of Saint Martin, presumably at Tours. The last 5 stanzas are addressed to Saint Martin. The doxology is addressed to God. The most appropriate occasions for recitation of this hymn might be the two principal feasts of Saint Martin, 4 July and 11 November.

    David Howlett, The Celtic Latin Tradition of Biblical Style, (Dublin, 1995), 183-186.

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