OMNIUM SANCTORUM HIBERNIAE

Author: Michele Ainley

  • Saint Brón of Killaspugbrone, June 8

    June 8 is the commemoration of a County Sligo saint, Brón of Killaspugbrone (Ceall Easpaig Bhróin ‘the church of Bishop Brón’), which some sources also refer to as Cassel-Irra. There is no written Life of Saint Brón but he features in the hagiography of both Saint Patrick and Saint Brigid. Indeed, the genealogical sources portray Saint Brón as being a blood relative of the Irish patroness, as Professor Ó Riain records in his Dictionary of Irish Saints. Canon O’Hanlon mentions in his account below that Saint Brón was the son of Icnus, but Ó Riain adds his maternal genealogy, saying that he was ‘one of the forty-seven children – mostly associated with churches in north Connacht – credited to Cuman daughter of Dallbhrónach, a sister of Brighid of Kildare’. At my other blog here I have recorded the account of a miracle from the vernacular Life of Saint Brigid where, fortunately for Saint Brón, his illustrious aunt is on hand when he is falsely accused of fathering a child. It just remains to say that sadly by the nineteenth century, the memory of Saint Brón had been lost in the local area, but the Sligo Heritage site has recovered some of the indigenous folklore and published it here.
    ST. BRON, BISHOP OF CASSEL-IRRA, COUNTY OF SLIGO.
    [FIFTH AND SIXTH CENTURIES.]
    ALTHOUGH having close relations, with the great Apostle of Ireland; yet, little seems to be known, regarding the personal history of this primitive and holy bishop. It was the intention of Father John Colgan, had he lived, to have published the Acts of St. Bron, at the 8th day of June. In the published edition of the Martyrology of Tallagh, we find mention of “Broin Esp. Caisil,” at the vi. of the Ides (8th) of June. The Bollandists notice the Irish Bishop Bron, at this same date, and refer to Colgan’s published work; while, they remark, that he had promised to give more regarding him, at the 8th of June, and the fulfilment of which promise was to be expected at the hands of succeeding Franciscans.

    Although of obscure origin, it is said, that St. Bron was the son of Icnus. In the Tripartite Life of St. Patrick, Bron or Bronius is called “Alius ignis,” but more correctly perhaps, “filius Icnus.” Colgan says, he is at a loss to know, why this saint was called “filius ignis,” unless it were that his father’s name had been Aodh, or Oedh, which signifies fire. This holy man is mentioned on more than one occasion, in the Acts of the Irish Apostle. Thus, while he was in the region called Dumha-graidh, beyond the Shannon, St. Patrick had an internal revelation, that St. Bron, the monk Olcan, and his disciple Macerca, were on their way to visit him, but that they were afraid to cross at Traigh-eothuile. Through the miraculous agency of Ireland’s Apostle, however, they were freed from all danger. St. Bron was a disciple of St. Patrick,  and probably, at that time, when the Irish Apostle first journeyed to Connaught. He was elevated to the episcopal dignity, also, by the Irish Apostle.  St. Bron is said to have ordained St. Maneus, who was baptized by St. Patrick. With the holy man and one named Bitseus, St. Bron assisted at the consecration of Bishop Carellus,  who was set over the Church of Tanmach.

    St. Patrick passed from Forrach-mac-n Amhalgaidh, or “the Assembly Place of the Sons of Awley,” to Ros Filiorum Caitni, where he built a church. Crossing the Muaidh or Moy, at Bertriga or Bartragh, he raised a cross there, and he proceeded thence to the mound of Riabart, near which he built a church for his disciple. Another structure is traditionally connected with St. Patrick, while in this part of the country, and with it a legend is associated. This speck of land, which rises over Cummeen Strand, is known as Doonan Patrick, a church in ruins being seen to the south-west. The peninsula here alluded to lies south-west of Sligo town. In St. Patrick’s Tripartite Life, this was called the Church of Cassel Irra, the foundations of which were laid by Bron. We find, however, in one account, that the church of this holy bishop was known as Cuil-Iorre. The name Cassel Irra is no longer remembered among the people, although Cuil-irra is still retained in this part of the country, as a denomination which applies to a district of land, lying west of Sligo town.

    The people say, that Cuil-irra extends from where Killaspugbrone is bounded by St. John’s parish, to the east and south-east, and southwards to Ballindroichet. This old church, now in ruins, is situated in the townland of Killaspoigbrone, and it is close to the sea-shore. At the present time, the church which was founded here is known by the name of Killaspugbrone, being called after St. Bron.  This name seems to be as old as the end of the fifth, or the beginning of the sixth, century. The present name, Killaspugbrone, is very little altered from the orignal Cill-easpuig-Broin, or “the church of bishop Bronus.” The former territory of Cassel-Irra comprised the present parishes of Killaspugbrone and Kilmacowen, in Carbury barony, county of Sligo. The last-named of those two denominations now forms a parish, a short distance south-west of Sligo town. In the townland of Killmacowen, there is an old church in ruins, at which there is also a well, dedicated to the great Irish Apostle. There is a stone at this well, which presents a reddish or rust-like colour, and it is indented, the people say, with an impression of St. Patrick’s knee, and stained with the blood of this same saint. Nothing is now known of the saint to whom this parish  is dedicated.

    In the Life of St. Brigid, Patroness of Kildare, the primitive bishop of this locality, St. Bron, is specially noticed. It is stated, that he was present at a Synod, where St. Patrick and himself attended.  A very scandalous falsehood had been concocted by an infamous woman, who preferred an unfounded charge against Bishop Broon, St. Patrick’s disciple. This is said to have been disproved by a miracle, through which the innocent bishop’s character had been amply vindicated.  In the presence of all assembled, the woman professed her repentance, while the sanctity of our saint was gloriously magnified. However, the whole account of this matter is false and contradictory; for, there are several irreconcilable particulars, in different versions of the narrative. The two first Lives of St. Brigid omit it altogether, although relating several of her miracles less remarkable, and worthy of being recorded. A ruined little church still remains on the very spot, where St. Bron officiated; but, it cannot be the structure erected in the time of St. Patrick, for the style of masonry proves, that it belongs to a very much later period. In the beginning of this century, a village adjacent to the old church was gradually engulfed by the blowing sands, and its inhabitants, as a consequence, were compelled to remove.

    Our saint died on the 8th day of the month of June, in the beginning of the sixth century. In the Irish Calendar, at the vi. of the Ides of June, corresponding with June 8th, this saint is commemorated. On the 8th of June, the O’Clerys  record the festival of Bron, Bishop of Caiseal Irrae, in Ui Faichrach-Muaidhe. Again, under the head of Caisiol Iorra, Duald Mac Firbis, records Bron, bishop of Caisiol-Iorra, in Hy Fiachrach of the Moy. These authorities also have his death, at A.D. 511, which agrees with the chronology, in the Annals of the Four Masters. This year is usually regarded as that, in which he died. Our saint appears to have been interred at Cassel-Irra. The people of Killaspugbrone do not at present know the Patron Saint or Patron Day of this Parish, the latter observance having been discontinued long since. St. Biteus of Caissel-ira is supposed to have become bishop there after A.D. 512, the year succeeding that in which Bronius died; and, accordingly, he must have been very young, when he was a disciple of St. Patrick. He is said to have been buried at Rathcunga. We are not able to add, any additional particulars to elucidate the episcopacy of the present St. Bron; nor do we find that special Acts remain, to make his biography more complete.

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  • Saint Colman of Dromore, June 7

    June 7 is the feast of a County Down saint, Colman of Dromore. In his account below, Canon O’Hanlon is clearly struggling to disentangle this particular saint from the many others who bear the same name. Some modern scholars are open to the theory that the myriad Saints Colman who feature in the Irish calendars are in many cases localised cults of the most famous Colman of them all – Saint Colum Cille of Iona. In his recent Dictionary of Irish Saints, Professor Ó Riain sees it as significant that the feastday of Colman of Dromore falls just two days before that of Colum Cille and points out that the list of saints commemorated on June 7 contains three other homonyms of the Iona saint. Dear old Canon O’Hanlon, however, ties himself up into all sorts of knots trying to reconcile the evidence from the Life of Saint Colman of Dromore preserved in the Codex Salmanticensis with the chronology of other Irish saints and the efforts of earlier hagiologists which seemed to have muddied the waters even further. He does, however, bring us accounts of some of the miracles attributed to Saint Colman, including one where, fresh from a visit to Rome, he just happens to be visiting a British royal household on the night of the birth of Saint David of Wales. The Welsh patron is stillborn, but thanks to the relics of the Holy Apostles which he had obtained in Rome, Saint Colman restores life to the child and takes him under his wing. Professor Ó Riain reckons this is probably an attempt by the later medieval hagiographer to impress the Cambro-Normans in Ireland by linking the Welsh patron with the patron of Dromore:

    ST. COLMAN, BISHOP AND CONFESSOR, PATRON OF DROMORE DIOCESE.

    So uncertain are all references made to this holy man, that with the exception of prevailing traditions, and the honour so long paid his memory, we can affirm few personal traits, relating to him, and of a perfectly reliable nature. However, popular traditions—and especially these coming down to us from a remote age and in reference to a venerated bishop—have a force and trustworthiness of peculiar importance, even where the incidents of his biography are obscured, in the memory of his mere personality. The virtues of every saint stand out in Christian reverence, with a peculiar and surpassing beauty. As years advance, these only serve to brighten the glory of saintliness, and to intensify that affection, with which beatific memories are cherished in millions of households. Throughout the Christian world, there is need of no words, to tell how much and how deeply each holy one has endeared himself to the members of Christ’s Church.

    Among many Irish saints, bearing the name of Colman, and numbering at least one hundred and twenty, much difficulty arises, in assigning to the patron of Dromore diocese distinctive acts, which bear a sole reference to him. However, there are Manuscript Lives of him still preserved. Some of these are kept, in the Bodleian Library, at Oxford. Among the Burgundian Library Manuscripts, at Bruxelles, there is a Latin Vita S. Colmani, E. Drum. On this day, Colgan intended to have published Acts of this saint. A Manuscript Life of this holy bishop was in possession of the Bollandists, towards the close of the seventeenth century. This has been edited, in the volume of their great serial work, which was published, A.D. 1698. According to the editor, Father Francis Baert, this Manuscript had been written three hundred years before the date of its publication. He justly considers it, as abounding in many unreliable accounts, which could not fail to displease any judicious reader. However, as in the case of certain Acts of the Irish saints, finding none others extant or more reliable; and, in the present instance, if he did not use those materials prepared—hitherto inedited and perhaps likely to remain so—Baert proposed to set them before the curious reader, although many might suppose it better, to withdraw such Acts from their great collection. Another reason he assigns, that as Irish historians were accustomed to refer to Lives of their Saints as historic authorities, he considered it just as well to produce such accounts, even when silly and fabulous. In reference to the present holy man, it is to be suspected, that accounts relating to him have confounded our Colman with other saints bearing a similar name. There are notices of this holy bishop, at the 7th of June, in Rev. Alban Butler. The Rev. Dr. Lanigan and the Petits Bollandistes have his commemoration, at this same date. Also, in the “Circle of the Seasons,” in the works of Bishop Forbes and of Rev. S. Baring-Gould, is he noted.

    Before his birth, predictions announced Colman’s advent to the Irish. On a certain occasion, whilst our great Apostle journeyed from Armagh towards the monastery of Saul, he was hospitably entertained by a bishop, who presented himself and his establishment to the venerable guest, at his departure. We are informed, however, that St. Patrick refused to accept of that bishop’s offer, but he predicted :” Thou art not assigned to me, but, after sixty years, one must be born, who shall found his monastery in an adjoining valley. There, a little while ago, whilst engaged in singing Mass, I saw through the church window a great multitude of angels assembled.” St. Patrick is said, also, to have repealed the foregoing prophecy to another bishop, ordained by himself in those parts, and who wished to become a subject himself, with all his possessions, of the Irish Apostle. This prediction has been referred, however, to Colmanelo, of Muckmore. Still, it cannot be ascertained, that there had been any Colman, or Colmanellus, a Legate of all Ireland.

    We are further assured, that in lapse of time, all these predictions regarding place and person were fulfilled, as they had been declared from the lips of St. Patrick. Again, we are told, that whilst the holy abbot St. Columkille was in the plain of Conall —a rural tract in southern Ulster —he spoke in prophetic spirit regarding our saint, to a certain nobleman named Mongan, who wished to dedicate himself and his posterity to Columba: “Trust me, I cannot receive you, because God has destined you for a certain holy man, who will build his monastery, on the northern bank of a river, called Locha. He shall be venerable, in the sight of God and man.” Whatever credit may be given to an assertion, that St. Colman’s birth had been predicted long before its occurrence, by St. Patrick, we cannot admit, that St. Columkille had also foretold an event, which must have happened, probably before his own birth. Neither is the latter prophecy contained in any of St. Columba’s authentic Acts, as published by Colgan, nor in other ancient works; neither do we find the name of Mongan, as there introduced. However, unless we are to reject what is related of his education under Caylan and Ailbe, and of his connection with Macnisse, Colman was prior to Columkille by many years.

    Our saint is usually invoked as Colman, in his offices. Yet, there are other forms of this name. He appears to have been denominated Colmoc, in the Aberdeen Breviary. Colmus, Mocolmoc, and Colmanelus, are names applied to this saint. A scholiast on the Aengussian Martyrology styles him Mocolmus. In former instances, a variation of name will find its illustration, in the case of other Irish saints, to whom diminutives and terms of endearment have been accorded, by the people inhabiting this island. It has been asserted, that St. Colman of Dromore was born at an earlier period, than has been generally supposed; for, it is evident, that St. Finian of Maghbile was first instructed by our saint, who was eminent in the early part of the sixth century. Colgan reckons Colman of Dromore, among the disciples of St. Patrick and, if we admit this statement, the birth of this Irish patriarch should be placed early, and in or about the middle of the fifth century. The birth of our saint is assigned by Sir James Ware and by his editor Walter Harris —quoting Ussher as authority—to 516. It is a very general opinion, also, that St. Colman flourished in the sixth century. However, it has been incorrectly stated, that when treating on the Writers of Ireland, Ware asserts that Colman of Dromore flourished to the seventh century; but, this accurate writer makes no such statement there, unless we are to apply his account respecting St. Colman, Bishop of Lindisfarne, to the saint of whom we are now treating. Because there is an account of St. Gregory the Great having consecrated a Colman, at Rome, it has been thought, he can have been no other than the first bishop and patron of Dromore, so named. But, the Rev. Dr. Lanigan tells us, that through a mistake of Ussher, Colman of Dromore has been confounded with a Colmanel of Muckmore. They are distinguished, however, by Father John Colgan, who, on the authority of Jocelyn,” calls the latter an Apostolic Legate.” Through a sort of negligence very usual with Colgan, he quotes, and without any observation, a passage, in which Colman of Dromore, is confounded with Colmanel. Harris has the same confusion at Bishops and Writers, but he distinguishes them at Monasteries. The Rev. Mervyn Archdall has jumbled them together, when treating about Muck-a-more. Yet, we have no certain data for these statements.

    The Acts of this saint, as preserved, must have been falsified, at least in some particulars; for, various anachronisms are detected in them, if we accept the foregoing accounts. However, those Acts of his as taken from the Salamancan MS. assure us, that St. Colman, Bishop of Dromore, derived his descent from the Dalriads of Ards territory. This district is also called Dalaradia, meaning the people or offspring of Araidhe. A local tradition, however, connects his birth with Ferrard. The O’Clerys apply to St. Colman the patronymic Mac-Ua-Arta, and they state, that he belonged to the race of Conall Cearnach. Dalaradia is the Ultonian and eastern district, stretching from Newry towards Sliabh Mis, and lying northwards. Its name seems to have been derived from Fiach, surnamed Aradius, King of Ulster. Within his principality, it was situated.We are told, that St. Colman was baptized by a bishop, bearing his own name. This prelate is said to have been his uncle.

    However, there are so many saints having this name, that neither the office nor cognomen will enable us to discover, who this baptist really was. According to our accounts, Almighty God caused a fountain to spring suddenly from the earth, in which Colman was baptized. During his youth, a remarkable but legendary miracle is attributed to him. After this, St. Colman’s parents are said to have sent him to be instructed, by St. Caylan, abbot over Nendrum. Under this capable master, he not only received the rudiments of literature, but practical lessons for a devout life. Our saint made such progress in learning and sound morality, that one day, when his lessons had been perfectly committed to memory, he asked the father Abbot, what he should further do. His spiritual director told him, to remove a certain rock, which impeded the progress of the monks, when going to recite Matins. This act, Colman miraculously accomplished, after making over it a sign of the cross. It has been asserted, that St. Caylan was our saint’s first master. According to Sir James Ware’s testimony, having being at first abbot of Nendrum, he was afterwards made bishop of Down. An alternative has been submitted by Baert, that our saint might have been instructed by that bishop, who had formerly been abbot at Nendrum, and that therefore he retained the old title and office; yet, this he considers incongruous, for bishops have usually occupations, more nearly appertaining to the glory of God, than those which require the teaching of letters. Through God’s assistance, having performed these and similar miracles, Colman obtained his master’s benediction, and he then set out on his journey, to visit St. Aylbeus, Bishop of Emly. He was regarded as being a wise and holy man. Colman desired to receive from him the rule for a religious life. Under this latter saintly instructor—perhaps about A.D. 500 —our saint is stated to have remained some years. With great docility, he applied to study sacred Scripture, to fasting, to prayer, and to keep assiduous vigils. The Almighty gave him power to work many miracles.

    Having obtained permission from St. Aylbeus, to revisit his native place, Colman returned to the holy fathers, his uncle Bishop Colman, and Caylan his master. With this latter he made some stay, and he exhorted the monks to a better rule of living. He was pointed to, as an examplar of all virtues. He often visited the holy and venerable bishop Maonyseus of Conor, who, having a prescience concerning his guest’s arrival, ordered all things necessary for him to be prepared. On going to the bishop, he was received with a warm welcome, and he remained with that prelate for a few days. Then, he consulted that venerable senior, about the possibility of founding a religious house. Macnissius answered : “It is the will of God, that you erect a monastery, and within the bounds of Coba plain.” Wherefore, according to the advice of this holy bishop, Colman sought the place indicated. Then, in a valley, and on a spot, formerly designated by St. Patrick, Colman established his dwelling. It was near a river, called Locha, now known as the Lagan. This place, which at present is called Dromore, was situated in the Dalaradian territory, of which St. Colman had been a native. The O’Clerys gave an alias name to Drum Mor, by calling it after our saint, Drum Mocholmdg, in Ui Eachach Uladh. It is now a very small town, about twenty-five miles eastwards from Armagh, and eighteen from Carrickfergus, towards the south. Its being selected as the seat of a bishop is placed so far back, as the fifth century. Here, at first, St. Colman seems to have established a monastery—it is thought before the year 514 —when St. Mac Nisse died. There he trained a number of fervent monks in the practices of a religious life. It is said, he wrote a Rule for his Monks, but this is a questionable statement. However, we find a different statement, that it was at Muckmore, in the county of Antrim, he became the first Abbot over a religious house, and that he was afterwards chosen to be first Bishop of Dromore. During his lifetime, it is said to have become an episcopal See; for, this St. Colman, whose feast occurs this day, is regarded as the patron of Dromore church and diocese. In a short time, the multitude of his disciples greatly increased. They observed a very strict rule of discipline. However, in all things, our saint set them a perfect example; for, abstinence, prayer, fervent piety, and vigils, altogether chastened his mortified body.

    To illustrate the great merits and virtues of his biographical subject, and to show how he was favoured from Heaven, the old writer of St. Colman’s Acts instanced many stupendous miracles wrought through him. One of these happened at a time, when Diermit, King of Ireland, pitched his camp near the monastery of our saint. Colman then induced this monarch to visit his religious house. Received with great welcome, the king and his retainers were hospitably entertained by this holy bishop. A miraculous event is recorded, in connection with this visit. Colman is said to have forgotten his Psalter, which he left in or near the lake; but, according to tradition, he afterwards found the book, without its having undergone any damage.

    The saint is said, also, to have restored a female to life, after she had been decapitated by robbers. At one time, when our saint preached to a great multitude, in a certain wood, some importunate rhymers approached, and earnestly demanded a gift from him. The saint said to them: “At present, I have nothing to give you, but God’s word.” One of them impiously replied, “Keep the word of God for yourself, and give us something else.” Colman said, “You foolishly reject the best and select the worst of gifts.” Then they urged him to work miracles to gratify an idle and impious curiosity. The power of God was manifested against those incredulous bards, who most probably were pagans. The earth is said to have swallowed them up, as in the case of Dathan and Abiron. All who were present admired God’s judgments in these wonders. Prostrate on their knees before St. Colman, they gave thanks to the Almighty, for those miracles the holy man had wrought. Diarmaid gave thanks to God, likewise, and to his holy servant, through whose power, those wonderful prodigies occurred.

    Our saint is stated, to have thrice visited the Apostles’ tomb, on the authority of those best qualified to offer a statement on the subject, who, however, are only the writers of his Acts. St. Gregory was Pope, while on one of those visits, and it is related, that our saint obtained the Episcopal dignity from that Sovereign Pontiff. He returned with some relics of the holy Apostles. On his way home, he visited the house of a king in Britain. It so happened, on the night of his arrival, that the queen gave birth to a dead son, who was no other than St. David of Wales. Through the power of God and the merits of the holy Apostles, whose relics he possessed, St. Colman brought the child to life. Afterwards, Colman fostered and taught him. This child, we are told, in course of time, became the renowned British bishop of Menevia.

    Notwithstanding the statements here made, we are totally unacquainted with the date of Colman’s accession to the episcopacy, or the place where he had been consecrated ; but, it seems most probable, that he was not obliged to leave his own country for that purpose. We have been unable to discover any bishop of Dromore, named in ancient records, after St. Colman, and before the arrival of the English in this island, with the exception of Maelbrighde, son of Cathasach, Bishop and Abbot of Druim-mor-Mocholmog, who departed this life, A.D. 972, or 974, as also another named Rigan, who is said to had died, about the year 1008 . A learned Irish writer observes, that in the book of Centius Camerarius, afterwards Pope Honorius III., there is no record enumerating Dromore See. Therefore, he supposes, in all likelihood, it wanted a distinct bishop for several centuries. Many also held, that Dromore had been united with the Archiepiscopal See of Armagh, during the whole of this dark historic period; and, as the bishopric itself had been of lesser consequence, as a matter of course, that few particulars had been set down in writing, which refer—if any there were —to its bishops.

    Our saint’s mother had sent a message, that she desired the privilege of speaking to him. But, the servant of Christ returned for answer: “Let her take choice of the alternative, either to see me only, or to speak without seeing me.” On hearing this, she said: “I had rather he would speak to me, on matters pertaining to the welfare of my soul.” Then, both met, but on opposite sides of a tree, and they began to converse with each other, without being mutually seen. Meantime, by Divine interposition, an opening was made through the tree, and which enabled both to behold each other, without the intervention of any obstacle. Again, we are told, that our saint once found a hind, which had strayed from its dam, and the saint called the animal to him. Then, he placed it with some heifers, from which a calf had been stolen. Soon, the heifers began to treat the hind, as if it had been one of their own species. At stated times, it herded with them, until at last, it returned to its own dam. At one time, the brothers of his monastery had nothing left to place on their table. For three days and nights, they were obliged to fast. This filled Colman with surprise, and obliged him to inquire into the cause of such privation. At length, by Divine revelation, he learned, that the keeper of the stores had been guilty of fraud. Immediately, he was deposed from that office, and a more faithful person was appointed in his stead. Thenceforward, the Almighty was pleased to provide for all the wants of Colman’s religious community.

    These incidents form only a summary of his life. It remains for us to speak regarding his decease. When about to leave this world, and to receive the reward of his labours from God, corporal infirmities grew upon him, until it was found necessary to administer Extreme Unction, and to strengthen his departure from life, by giving him the Holy Eucharist. Then, bidding farewell to his brethren, and with earnest prayer on his lips, his pure spirit fled to the bosom of his Creator.

    The year of Colman’s death has escaped the attention of our annalists. Conjectures have been offered by some writers, that he died about A.D. 600, or 610. However, these dates seem referable to other Colmans, who lived later, and therefore, they are quite nugatory. Even the confounding together various persons of that name is not a late error. However, St. Colman, first Bishop of Dromore died, probably before or towards the middle of the sixth century. He is said to have been buried in the city of Dromore—which is most probable—although the Breviary of Aberdeen gives the place of his sepulture as Inchmacome. The chief festival of our saint is kept, on the 7th of June. In the “Feilire” of St. Aengus, his name occurs, at this date, and there he is called the great descendant of Ua Artae. This saint is entered, in the Martyrology of Tallagh, at the 7th of June, as Mocolmoc Dromma moir. In the Martyrology of Marianus O’Gorman, his feast is set down, at the 7th of June, and by a commentator on it, his name is entered as Columbanus. However, this has the same meaning as Colman, and Mocholmdg. This latter is the Irish devotional name, compounded of mo-Colum-óg, i.e., “my little Colum,” or ” my beloved Colum;” while Colman, and Columban, are diminutives of Colum, and equivalent to Colum-óg. The name of Colmanus, rendered Colman, Bishop of Druim-Mor, according to his Latin Life, is identical with Columb, as he is styled in the ” Feilire.” In the anonymous list of Irish Saints published by O’Sullevan Beare, the name of Colmanus occurs this day. Father Henry Fitzsimons has Colmanus, Epis. for his Calendar, at the 7th of June. The Martyrology of Donegal mentions likewise, the veneration paid to Mocholmog, Bishop. It is certain, that St. Colman had been venerated from an early period, not only in Ireland, but likewise in Scotland. In the Breviary of Aberdeen Cathedral Church, and which had been printed at Edinburgh, we find an office to a St. Colmoc, at the 6th of June. Again, in the Calendar of Drummond, at the 7th of June, we have recorded the Natalis of St. Mocholmoc in Ireland. At the vii. Idus Junii, the Martyrology of Aberdeen enters the festival of St. Colmoc, bishop and confessor; and, there can hardly be any doubt, but that reference is made here to the saint, who is venerated as Patron of Dromore. Assuming that the Colmoc thus venerated in Scotland was identical with our Colman, Baert enters upon an enquiry, about any Irish saint’s name having been received with such honour in North Britain. He concludes, by observing, that the modern Scots too frequently appropriated as their own countrymen those Irish Saints, who were anciently designated Scoti by various writers. The same author remarks, that the name of St. Colman is noted down, in ancient Calendars, as having been venerated in Ireland. He then rightly conjectures, that this more ancient veneration, in our own western island, induced the British Scots to extend the observance of his festival, to their own country. In the ” Memorial of Ancient British Piety,” likewise, the festival of St. Colmoc, first Bishop of Dromore, is entered. His festival was enjoined to be celebrated with a solemn rite. The nine lessons of his office differ little in substance, from the Acts of St. Colman, as published by the Bollandists, at the 7th of June. According to some accounts, he had a festival at the 27th of September, on which day he was also commemorated; but, it is manifest, that the reference here is to St. Colman Elo or Eala.

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  • Saint Cocca of Kilcock, June 6

     

    On June 6 we commemorate the memory of a County Kildare female saint, Cocca (Coca, Coc). Although there is no surviving Vita her memory has lived on in the parish of Kilcock, ‘Cocca’s church’ and in the dedication of a holy well. Interestingly, in one of the footnotes to his account of Saint Cocca, Canon O’Hanlon records that the 17th-century hagiologist, Father John Colgan, was given a list of the churches of County Kildare which showed that her memory had been displaced by that of Saint Gall. Be that as it may, by the time of Canon O’Hanlon a new Catholic church had been built at Kilcock and dedicated to the patroness of the parish. Much of the latter part of his account is taken up with a description of the building but I have omitted this. As O’Hanlon’s account below will also make clear, Cocca of Kilcock is not the only saint to bear this name and it is one which, according to Colgan, she shares with the reputed nurse of Saint Ciarán of Saighir. Another writer, Father Comerford, whose account of Saint Cocca can be read here draws on other traditions that she was a sister to Saint Kevin of Glendalough and to Saint Attracta and that she had embroidered vestments for Saint Columba!

     

    St. Cocca, Cucca, Cuach, Cuaca, or Coc, Patroness of Kilcock Parish, County of Kildare.

    That the present holy woman flourished, at an early period, can hardly be doubted; although it is difficult,for want of satisfactory proofs, to furnish authentic statements, even regarding her identity. What seems certain is, that she lived—most probably long—before the eighth century, when we have a passing record of the place— named Kilcock after her—in our Irish Annals. It means “the Church of St. Coc,” or as Latinized Ecclesia S. Cocceae. Its locality gave name to a parish, within the present barony of Ikeathy and Oughterany, in the county of Kildare. Incidentally, Father John Colgan introduces a St. Cocca, as the nurse of St. Kieran, Bishop of Saigir; but, it cannot be ascertained, that she was the same as that holy woman, whose festival is recorded, at this date. Assuming the Patroness of Kilcock to have been in early years the nurse of St. Kieran, a gentleman well versed in Irish ecclesiastical and profane history has furnished the writer with elaborate notes, referring to St. Cocha and to Kilcock. He suggests, that as she acted in that capacity, St. Cocca may have accompanied St. Kieran to Rome, where he received from the Supreme Pontiff permission to preach the Gospel in Ireland, even before the coming of St. Patrick, its great Apostle. The Bollandists have a notice of this holy virgin, at the 6th of June, but they express only a desire to learn more regarding her, than has been stated by Colgan. The name and feast of St. Choca, virgin, in the province of Meath, Ireland, is commemorated, at the 6th of June, by Chastelain, and also, in Right Rev. Bishop Challenor’s “Memorial of Ancient British Piety.” Already, at the 8th day of January, we have given some notices of a St. Cocca, Cucca, Cuach, or Cuaca, who is called a Virgin of Cill-Cuaiche—said to have been in Cairbre-na-Ciardha—identical with Kilcock, in the north-western part of Kildare County. However, her chief festival seems referable to this date. Again, there was a St. Cuach, or Coiningean, a Virgin, of Fionnmagh Church, and said to have been of Killeen Cormac, county of Kildare, whose feast occurs, at the 29th of April. She flourished, in the fifth or sixth century; and, it has been supposed, she was identical with the Patroness of Kilcock. Indeed, the time, place, and circumstances, concerning her, render it possible enough; however, this is still only a matter for vague conjecture. An Irish comment is added in the table subjoined to the Martyrology of Donegal; and, the writer of it supposes this present saint to have been the nurse of St. Kieran, Bishop of Saigir. However, he advances such an opinion with doubt. Now, as St. Kieran was born in the Island of Cape Clear, off the remote southern coast of Ireland, it seems likely his nurse Cochoea belonged to the same region; but, at all events, she was afterwards placed over the monastic institute of Ross-Bennchoir, near the western sea of Ireland, which was very far removed from Saigir. The present holy woman, we suspect, must be distinguished from that St. Cocha or Cocca, of Ros-Bennchair, who was nurse to St. Kiaran of the former place. This is also the opinion of Father John Colgan. We can only observe, that the present holy virgin is recognised and distinguished as patroness of Kilcock, on the borders of the county of Meath. The localities already alluded to are far distant from each other, having apparently no connexion.

    In the Introduction to the O’Clerys’ Calendar, we are informed, that Cill-Choca is in Meath. When this holy virgin settled there is unknown; but, it is thought, that she presided at Kilcock over a community of nuns, in quality of Abbess, and local tradition has it, that a religious house formerly stood on the spot, lately occupied there by the National School. The Parish Register styles this locality Parochia Sanctge Cogae, while the former church was called Ecclesia Assumptae Virginis de Kilcock…Although the memory of St. Coca was displaced, in former times, to introduce that of St. Gall, still there were local memorials, such as Tubbermohocca, or the Holy Well of Chocca, to perpetuate her celebrity. It sprang as a stream, in what is now an enclosed yard of the town. Kilcock also extends as a town land into the adjoining parish of Rodanstown, in the barony of Upper Deece and county of Meath. In the county of Kerry, there is a townland of Kilcock, divided into the distinct denominations of Upper and Lower. A townland is called Kilcock, in the county of Roscommon, as also a Kilcoke in the Queen’s County, and in the North Riding of Tipperary but, we cannot state if any of these were called after this holy virgin. With regard to the present saint, an entry is found in the Martyrology of Tallagh, at the 6th of June. Moreover, a feast in honour of Cocca was celebrated, on this day, as we read, likewise, in the Martyrology of Donegal. Her festival is noticed by Archdall, at the same date; but, we find it impossible to throw further light on her history or period.

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