OMNIUM SANCTORUM HIBERNIAE

Author: Michele Ainley

  • Saint Derlugdacha of Kildare, February 1

    February 1 on the Irish calendars, old and new, has always been predominantly associated with the feast of our national patroness, Saint Brigid of Kildare. Perhaps less well-known is the other abbess of Kildare with whom she shares her feast day. I found as I was reading Canon O’Hanlon’s account of Saint Derlugdacha below, that there were many aspects of this saint’s life and cult that I would like to research further. I was aware that there was a devotion to both of these holy abbesses in Scotland, but Canon O’Hanlon mentions that the Scottish hagiologist Thomas Dempster (1579-1625) also attempted to associate her with a family of ‘Scottish’ saints who went to Germany. Dempster caused great annoyance in Ireland by ignoring the reality that in the early middle ages Ireland was frequently described as ‘Scotia’ and its inhabitants ‘Scotti’, and then proceeding to claim Irish saints for his own country. I agree with O’Hanlon’s analysis that although the existence of a cult of the saint in Germany seems to be proven, it does not follow that the saint herself ever set foot in Germany. It would therefore be interesting to know by what means devotion to this Irish saint was brought to Bavaria. The hagiography of Saint Brigid depicts a very close relationship between Kildare’s founder and her successor to the extent that Derlugdacha asks to leave this world at the same time. This wish is granted but only one year after Saint Brigid’s death. Interestingly, exactly the same motif is present in the hagiography of our tertiary patron, Saint Colum Cille, who shares his June 9th feast day with his kinsman and successor Baithin, who followed him from this world on the same day a year later. I hope to post again in the future on Saint Derlugdacha as I would be interested in researching her cult in Scotland and Bavaria. I have made a preliminary post on her connection with Abernethy in Scotland on my other site here,  but for now Canon O’Hanlon gives us an overview of this interesting saint from Volume II of his Lives of the Irish Saints:

    St. Derlugdacha, Virgin, and Second Abbess of Kildare

    [Fifth and Sixth Centuries.]

    Lives of holy celibates are noted in the earliest historical annals of the Church. A nun, according to the signification of the word, in numerous languages, is a virgin or widow, consecrated to God, by the three vows of chastity, poverty, and obedience, and obliged to live in a convent under a certain rule. From the first age of our receiving the Christian Faith, female religious were thus distinguished in Ireland. The Acts of St. Derlugdacha, as given by Colgan and the Bollandists, afford illustrations. Other writers on ecclesiastical history and saints’ lives commemorate the present holy virgin, on St. Brigid’s festival day. Some brief notices of this saint are to be found, likewise, in Bishop Challoner’s work, at the 1st of February. It must be allowed, that Colgan’s assumption, regarding this saint having been one of St. Patrick’s disciples and veiled by him, is over-strained. Her holy alumna, or foster-child, however, is incidently mentioned in the Acts of St. Brigid, the illustrious patroness of Ireland. From these sources, we are informed, that Derlugdacha, or as she is less correctly called, Dardulacha, was under St. Brigid’s guidance and belonged to her community. She lived in the fifth, and in the earlier part of the sixth, century. It is most probable, Derlugdacha passed her novitiate, and the chief part of her life, at Kildare monastery; but of this, we are not certain. Regarding her family and birthplace, we have no account worthy of credence. Although, it has been asserted, by Dempster, that this saint was a sister, in his opinion, to the holy martyrs, Gunifort and Gunibald – that she went from Scotia in company with her two brothers and a sister to Germany, in the year 420; and that the Irishman will in vain claim her as a countrywoman; still the Scotsman’s assertions rest on no trustworthy authority, and they are not truthfully applicable to the history of our saint. This writer neither produces his authority as indeed he could not—nor assigns any fair grounds for his several temerarious statements. It cannot be inferred, because we have it recorded, that two sisters of Saints Gunifort and Gunibald suffered martyrdom in Germany, and that St. Derlugdacha—or as Dempster calls her, Dardulacha—had been venerated at Frisinga, or Frisengen, in Germany, that our saint had been one of these sisters. They were virgins and martyrs, whilst our saint was not crowned with martyrdom. And even, though it be admitted, that our Derlugdacha had been venerated at Frisingan, or Freysingen, in Germany, it does not follow that she had travelled thither. Dempster’s own assertions are even self-contradictory. Having brought those brothers and sisters, from their native country, to Germany, in 420; he makes the two latter suffer martyrdom, in the place to which they went, while their brothers were present, exhorting them to constancy. Moreover, one of the brothers, St. Gunibald, is thought by Dempster to have been translated to bliss, A.D.  417; both these brothers, subsequently to the martyrdom of their sisters, and successively, having died in Italy for the faith of Christ. Here, indeed, we have a rare tissue of absurdities, and at variance with correct chronology.  We do not find it stated, by any reliable author, that St. Derlugdacha had either a brother or sister. Nor do we find it well authenticated, that she even left her own country. She was venerated probably at Frisingia, in Germany, and also in Scotland. One account has it, that Darlugtach, virgin, and the disciple of St. Brigid, went over to North Britain, during the third year of the reign of Nectan, son of Morbet, the thirty-ninth King of the Picts. She is said to have concurred with him, during her second year’s sojourn in the first foundation of an ancient church at Abernethy. Furthermore, it has been stated, that when Nectan dedicated Abernethy to St. Brigid, the abbess of Kildare, where her undying fire was kept burning, according to the legend, Darlughdach sang Alleluia at the offering.  Nor, is it likely, the virgin exiled herself in 420, at which time her superioress, St. Brigid, was not even born, according to most trustworthy accounts. Equally false is Hanmer’s statement, that Derlugdacha had a daughter, and for which account he refers to a legend, regarding St. Brigid. St. Derlugdacha appears to have always remained a virgin, and to have been distinguished, for a general purity of life and morals ; even, although on one occasion, she had yielded to a grievous sin of thought, contrary to chastity. This assault of the enemy, she was at length enabled to repress; and, by the voluntary infliction of great bodily pain on herself, she obtained a glorious victory over carnal temptations. This incident, as related, happened while St. Brigid and her ward chanced to spend a night with some people, living in a certain village. Strongly assailed by the tempter, while St. Brigid lightly slept, Derlugdacha arose from bed; but, impressed by the fear and love of God, as also through reverence for her holy superior, the young nun applied live coals of fire to her feet, thus endeavouring to counteract her mental torment. Between the impulses of nature and grace a severe mental conflict is often experienced. The devil urges to the prosecution of a first evil design, by filling the imagination with illusions and pleasures of his suggestion. But, the grace of God proves still more effectual in a dangerous juncture, and when sought for with earnestness. Betaking oneself to prayer, and entreating Divine protection to preserve from sin, will secure a victory over the very strongest temptation. With scorched feet, our saint returned to her bed. The holy Brigid happened to be awake, while her religious daughter endured this painful trial of constancy. Yet, the pious abbess did not break silence. On the following day, Derlugdacha confessed her sin of thought to the sainted abbess. Brigid then said to her: “My daughter, I have witnessed your contest, but because you have nobly resisted, and have subjected your feet, to the action of material fire, you shall not be tempted, henceforward, with carnal desires, while the flames of hell shall not affect you, at a future period.” Then, St. Brigid applied a sign of the cross on Derlugdacha’s feet, and healed them, so that no trace or mark remained, to indicate their having suffered by fire.

    Because of her fortitude and fidelity, Derlugdacha was specially called St. Brigid’s alumna, or foster-child, and on account of efforts made to emulate the virtues of her holy superioress. Among all other religious daughters, under the Abbess of Kildare, a particular affection seems to have been entertained for her alumna. This regard was cordially returned by our saint. Such was Derlugdacha’s remarkable and fervent love towards God, and devotedness towards her superioress, that she desired to depart from this world, on that day, when St. Brigid was about to be called to her everlasting reward. For, when this holy servant of Christ had been pressed down with the weight of advancing years, Brigid’s favourite foster-child one day said to her superioress: “My mother and mistress, I desire to go with you instantly to God’s kingdom.” To which the saintly and venerable mother abbess replied : ” It shall not so happen, but you shall succeed me as abbess for one year, and when it will have expired, you shall die on the anniversary day of my departure, and the same date must commemorate my festival and thine.” This prophecy was duly fulfilled. Thus, united in life and love with the venerable Brigid, as our saint desired to obtain a closer union with her superioress, at the death and final triumph of the latter; so, Derlugdacha obtained the object of her petition, although in a manner somewhat modified. The Almighty, who unalterably guards his own wise decrees, is yet attentive to the pious desires of his petitioners, and he becomes the rewarder of all virtues. As his spouses were engaged in the exercises and pursuit of piety, so was it meet, that they should be everlastingly and unitedly crowned. But, he wished Derlugdacha, the favourite scholar of Brigid, to survive her holy mistress, for the exact term of one year. She wept over the bier of Kildare’s great abbess. God obliged our saint to exercise the office of superioress over that institution, and to become St. Brigid’s immediate successor there, during a very short interval. Such duties Derlugdacha efficiently discharged, and she acquired thereby an additional degree of merit; for, when her allotted term of life had expired, she departed from this world, on the very anniversary day of St. Brigid’s decease. While both saints enjoy a united society in happiness inexpressible, so are they commemorated on earth, and on the same festival day, the 1st of February. This is attested, not only by Irish, but even by foreign writers. St. Derlugdacha’s memory has been preserved in benediction, we are told, not alone at Kildare in Ireland,  but even at Frisingan and in Scotland. Her death has been assigned to A.D. 524, by Colgan, as he places St. Brigid’s departure at the year immediately preceding, A.D. 523. Dr. Lanigan observes, that Derlugdacha died in the year 524 or 526, according as the death of St. Brigid may be computed, while he allows her festival to have been undoubtedly on the 1st of February. The Rev. Thomas Innes and Bishop Forbes have notices of her at this date. The Irish and Scottish Kalendars commemorate St. Derlughdacha, or Derlugtach. Her mere name, Derlugach, is noticed in the Martyrology of Tallagh, at the 1st of February. In the anonymous Calendar of Irish Saints published by O’Sullivan Beare, at this day, Derludaha is entered. In the Martyrology of Donegal, on this day, we read that Derlughach, Abbess of Cill Dara, and the next in succession after Brighit, was venerated. Another feast of this same virgin Darlugtach was celebrated in Scotland on the 1st of October. In pursuing a course of penitence, let the sinner after conversion become a follower of Christ by virtuous deeds, as hitherto evil promptings had urged the following of Satan by inclining to sin. When the clouds are darkest they often only foretoken a change, which covers the earth in a livery of the very whitest snow. Notwithstanding, the sinner’s lapse into crimes, yet may he rest assured, that God will pardon those very offences, of which he has truly repented. Living a holy life and dying a holy death, subsequently, a merciful Lord adopts the prodigal, and restores him to favour.

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  • Vignettes from the Lives of the Irish Saints: Maidoc Dispenses Poetic Justice

    Another day, his cook came to St. Maidoc and said: “To-day we have nothing left in the store-room but a small vessel of milk and a little butter; shall this be given to our guests ?” Our saint replied: “Give in abundance to all, as if you had drawn from a mountain.” His command was obeyed, and on that night all were helped abundantly. Some imposters and deceitful persons, having hidden their garments in the woods, afterwards presented themselves to the bishop, asking means for clothing themselves. Our saint then said: “Wait awhile, until you receive what you ask for.” The holy bishop then sent his servant to where their clothes had been hidden, without those impostors having been made aware of his intention. On returning with the garments, which the schemers recognised as their own, they immediately departed in disappointment and confusion.

    Note: January 31 is the feast of Saint Maidoc (Aidan) of Ferns. A post on his life can be found here. The saint seems to have left as many accounts of his miracles as there are variants of his name and above is one of these miraculous episodes, taken from Father Colgan’s Acta Sanctorum Hiberniae and brought to us by Canon O’Hanlon on page 563 of Volume One of his Lives of the Irish Saints.


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  • Saint Anmchad of Fulda, January 30

    January 30 is the feastday of a tenth/eleventh century Irish saint who lived as a recluse at the monastery of Fulda in Germany, Anmchad. He is associated with another Irish saint, Marianus Scotus, the Chronicler. This is not Marianus Scotus (Mac Robertaigh) of Ratisbon, whose feast is coming up on 9 February, but a slightly earlier saint of the same name who also flourished in Germany.

    ST. AMNUCHAD, ANMICHADIUS OR ANMCHAD, RECLUSE OF FULDA, IN GERMANY. [TENTH AND ELEVENTH CENTURIES.]

    While this saint is usually called Amnichad, Amnicadus, and Annuchadus, the more correct forms for his name would seem to be Anmchad, Amnuchadus, or Anmichadus. The Irish were accustomed to call persons by this name Anmchad, as well during as long before Colgan’s time. By Cratepolius, our saint is incorrectly named Annuchardus or Annuchadus, and by Ferrarius, Annichadus. A particular noble family was called Siol Anmchadha, having derived its origin and name from a certain Dynast, called Anmchad. It possessed a district of country in southern Connaught, which bordered on the River Shannon’s western bank. It has been supposed that our saint was a member of this family, which was one of considerable antiquity. The Acts of St. Amnichad have been placed on record, at this day, by various hagiographical writers. Thus in four paragraphs, the Bollandists have given some notices of this saint. Colgan has also celebrated his memory, and has derived his information from different sources.That our saint was born, probably before the end of the tenth century, appears from this circumstance of his having been first a monk in Ireland; and that afterwards he lived many years as a recluse at Fulda, where he died before the middle of the eleventh century. That he was a native of Ireland is proved by Marianus O’Gorman and Florence of Worcester, in their respective Chronicles.

    The Siolnamchad, interpreted “Anmchad’s race,” formerly occupied part of Galway county, adjoining the River Shannon, and now including Longford barony. Our saint is thought to have been a scion of this particular family. By Colgan this is supposed to be probable, for the following reason. There was another holy man descended from this family, who was celebrated for his learning and piety, and who was bishop of the church of Clonfert, situated in the same part of the country. His death is recorded in the “Annals of the Four Masters,” at A.D. 1117, where he is called, “Anmcha O’hAnmchadha, Bishop of Ard-fearta Breniaun.” He is also said to have been patron saint of the O’Maddens. Again, the Island of Iniskeltra, in which our saint was educated, is situated between two well-known provinces of Ireland, Connaught and Munster. This holy monk lived, not far from the Island of Iniskeltra, on the Shannon. It was probably the reason for his religious profession under the will and guidance of the Abbot Corcran, who then presided over the establishment at Iniskeltra. It is presumed, that this was the Corcran,who wrote a poem on the relics and virtues of St. Gormgal of Ard-Oilean. This monastery of Iniskeltra was insulated by its founder, St. Camin. Amid the wide-spreading waters of Lough Derg, he lived about the middle of the seventh century, and his foundation flourished in great repute for many succeeding ages.

    Florence of Worcester relates, that on a certain occasion, some guests arriving at this monastery, Corcran appointed our saint to exercise the duties of host or entertainer. After partaking of food, some of those guests retired, while others remained warming themselves at the fire. These persons asked for some drink, biit this being a demand, not perhaps conformable with established discipline in the house, our saint, with much reluctance, assented to their request. Previous to his compliance, however, he sent some of this drink to obtain the blessing of his superior. Being interrogated on the following day by Corcran, to elicit his reasons for acting in this manner, our saint related the request which had been preferred to him, and his subsequent compliance with it. To punish him for such a breach of discipline, the abbot ordered his disciple to leave Ireland, and to become an exile in a foreign country. Our saint immediately obeyed this severe injunction, and sailed for a distant land. As a monk he travelled to Germany, and entered Fulda or Fulde monastery. Thus embracing the Benedictine rule and discipline, which had been established in this religious enclosure, he lived there as a recluse, and shut up in a stone cell, avoiding all intercourse with the world. He continued for a long time in a state of complete abnegation and holy self-sacrifice. While in this retreat, our saint was a perfect model for all the religious brethren, being remarked for his strict adherence to rule, his perfect obedience, his profound humility, and his rigorous penances. His soul seemed to aspire, without restraint, to the contemplation of heavenly things; he endeavoured in all his prayers and meditations to exclude distractions caused by worldly thoughts and concerns. Passing such kind of life, he attained an advanced age; and finally, he departed to the haven of his rest and his aspirations, on the 30th day of January, A.D. 1043. This is the day assigned for his natalis and festival, according to the generality of writers, but Cratepolius says, a feast occurs in his honour at the 1st of February. Ferrarius assigns to him a festival on both the days already mentioned. St. Amnichad was buried at Fulda, or, as sometimes written, Fulden.

    Sixteen years after this death of our saint, his more celebrated countryman, Marianus Scotus, the Chronologist, succeeded him as a religious in the monastery of Fulda, and relates in his writings, that for ten years he daily celebrated Mass over the tomb of St. Anmichad. He says, moreover, that supernatural light and heavenly psalmody were frequently seen or heard above the place of our saint’s sepulture, during this same period. He even declares, a certain religious brother of the monastery, named William, prayed in his own hearing, that our saint would bestow a blessing upon him. During this same night, in a vision, Amnichad appeared, resplendent with celestial light. Standing on his tomb, the blessed apparition gave a blessing with extended hands to the monk. This was related to Marianus by the brother himself, after its occurrence. During the whole night, when this vision took place, the Chronographer declares, a most agreeable odour was diffused through that chamber, in which he reposed. We are thus taught from the example of this holy penitent,, how even slight faults are to be atoned for, when, as Marianus O’Gorman learned from his superior, Tighernach—or as called Tigernach Borchech —an offence of such a nature caused Anmchad’s exile from his native country. This Tighernach is supposed to have been a saint, according to the Martyrologies of Marianus O’Gorman and of Donegal, and not that celebrated Annalist bearing the same name, and who flourished much about the same period, yet a little later in point of time. Marianus Scottus, the first who has written regarding this saint, says at 1043, ‘Animchadus Scottus monachus et inclusus obiit 3. Kal. Februarii in Monasterio Fuldensi.” Florence of Worcester also writes, “Anno 1043. Animchadus Scotus Monachus et inclusus in Fulda obiit.” Trithemius in ” Chronicon Hirsaugiensis,” places his death in the same year, and in his work, ” De viris Illustribus,” lib. iii,, cap. 244, remarks of this saint, ” Moritur an. Domini 1043, tertio Calend. Febr.” The English Martyrology says, that he died on the 30th of of January, about A.D. 1043. Wion, also, assigns the death of this saint to the 30th of January, 1043. Besides those already cited, Camerarius, Dempster, and others are of accord. See Colgan’s “Acta Sanctorum Hiberniae,” xxx. Januarii. Vita S. Anmichadi, cap. iii., iv., pp, 205, 206, and nn. 5, 6, ibid.

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