OMNIUM SANCTORUM HIBERNIAE

Author: Michele Ainley

  • Saint Sanctan of Cill-da-leis, May 9

     

    May 9 is the commemoration of an early Irish bishop, who despite being described as ‘famous bishop Sanctain’ in The Martyrology of Oengus, remains a somewhat obscure figure. The name of Bishop Sanctain has been preserved in connection with a hymn attributed to his authorship in the Irish Liber Hymnorum. He is of interest too because he is said to have been a native British saint, Canon O’Hanlon quotes the sources concerning Sanctain’s genealogy which make him the son of a British king and an Irish mother. Trying to identify exactly where in Ireland the saint flourished is more problematic, but I think O’Hanlon is rightly sceptical of the suggestion that he enjoyed a career in Cornwall. He also notes the corruption of the name of Saint Sanctain into that of Saint Anne, the loss of the memory of the ancient bishop obviously made Canon O’Hanlon feel that the publication of his Lives of the Irish Saints had come not a moment too soon. His comments bear witness to the place which the study of the saints and the early Irish church occupied in the 19th-century Irish national revival. I hope to post the text of Saint Sanctain’s hymn on the blog in the future.

    ST. SANCTAN, BISHOP OF CILL-DA-LES, AND OF KIL-NA-SANTAN, COUNTY OF DUBLIN.

    [SIXTH CENTURY.]

    …Regarding the biographical particulars of this early saint, there is a considerable amount of obscurity. By some writers, he is supposed to be the same as St. Sannan, the reputed brother of our great Apostle, St. Patrick. This identification, however, seems inadmissible; especially, if we acknowledge his father Samuel to have been a king of Britain, and his mother to have been Drechura, daughter to Muredach Munderg, King of Ultonia. It is certain, that Bishop Sanctain flourished, at an early period, since his feast is set down, and with a special reference to his celebrity, in the Feilire of St. Aengus, at this day. The commentator on this Feilire states, that he was of Kill-da-leis; and, he quotes the authority of Aengus for such assertion. This place appears to be unknown, or it has not yet been properly identified. To Sanctain also belonged Druimhaighille, in Tradraighe, as we are informed. Drumlaighille is identified with Drumlille, in the deanery of Tradery, and barony of Bunratty, in Clare County. According to an opinion, [Fr J. F. Shearman] Cill-da-Has may represent Cildalaish, i.e., the Church of Dalaise, or Molaise, now Killalish, in the parish of Kilranelagh, and barony of Upper Talbotstovvn, in the county of Wicklow. There is another place called Killaliss, in the parish of Knockbride, and barony of Clankee, in the county of Cavan. According to another conjecture, Drumlaighille is perhaps identical with Tigh Laigille, in the south-east of Ossory; for, Tradraighe may have been written, by an oversight, for Osraighe; however, the latter seems to us as a mistake, not likely to have occurred. In addition to the notice of this saint, at the 9th of May, in the Feilire of St. Aengus, the simple entry Sanctan of Cill-da-les, is found in the published Martyrology of Tallagh, at that same date. In the Franciscan copy, it seems to read somewhat differently. It is a difficult matter to determine the site of Cill-da-leis; but, a conjecture has been offered, that as Colgan fixes its site in Leinster, it may be no other than the Church of Kildellig, in the barony of Upper Ossory, or Clarmallagh, Queen’s County. The Bollandists notice him, likewise, at this day, and quoting the Martyrology of Tallagh, as Sanctanus de Kill-da-leas.

    It has been very generally allowed, that St. Sanctan was a native of Britain. It is stated, moreover, that he was a son of Samuel Chendisel, or “the low-headed,” who was a king of Britain, while his mother was Dectir, or Dechter, a daughter of Muiredach Muinderg, (red-necked). King of Ulster. A gloss on the Feilire of Aengus, contained in the “Leabhar Breac,” gives such a statement, and it is quoted from a prophecy, in the following lines:

    “Bishop Sanctain is my beloved.
    The Sim of Samuel Chendisel,
    Dectir was his mother with stain.
    The daughter of Muiredach Muinderg.”

    His uterine brother was St. Madoc, or Matoc, the pilgrim, who has a festival, at the 25th of April. The latter, however, is related to have been son to Canton, a King of Wales or West Britain, which gives reason to suspect, that these brothers were sons to different fathers, and that their mother had been twice married. According to a statement made, the father of these saints, is thought to have been Selyf, Regulus of Cornuaill, in Armorica, who first married Gwen, and secondly, Dechter, the mother of the saints already mentioned, and thirdly, he married Haurilla. Selyf is said to have been the son of Geraint, son to Erybyn, son of Cystennen Llydaw or Vendegaid, son to Salomon or Salann, Urbain or Yrb, son to Cynan, or Conan Meriadawg, who was grandson to Caradawg ap Bran Vendigaid ap Llyr Llediath. During the time of St. Sanctan, Britain had to suffer from the ravages of war, and from her new invaders the Angli and Saxons. Everywhere, except in Wales and Cornwall, Saxon paganism had trampled down the British Church. Idol temples had sprung up, with their unhallowed rites and sacrifices. Even, in the strongholds of British power, the tide of invasion, without severe struggles, could not be stemmed back, or the ministrations of religion be kept alive. To such circumstances, perhaps, may largely be attributed the influx of many Britons, who landed and settled, on the eastern coasts of our own country. The Saxons fell upon the British provinces, wasting them in a terrible manner; towns and fortifications were demolished; churches and houses were burned; horrible cruelties were exercised in all places; while, great numbers of the Christians, clergy, and people, were put to the sword. Both the holy brothers already named left Britain, and emigrated to Ireland. According to tradition, Matoc preceded his brother Sanctan, in the date for arrival. Sanctan remained some time, at the school of Cluain Iraird, now Clonard, in Meath, where, we may expect, he made great progress in learning. Afterwards, he set out to join the community of his brother, Matoc, then settled in Inis-Matoc. This place has been identified with Inis-Maedhoc, or Inis-Mogue, an Island in Templeport Lake, county of Leitrim. Other accounts have it, that Inis Matoc may be identified with Inis-Fail. St. Sanctain is said to have spent most of his time in Ireland, but we know not how long he remained with his brother Matoc. It is thought by some, that the present St. Santan, or Sanctain, selected a place for his retreat, situated in the wild and picturesque valley of Glenasmole, under the Dublin Mountains. From him, it went by the name of Cill Easpuig Sanctan. Whether Cill-da-les is identical with that denomination, or otherwise, has not been very clearly demonstrated. In mediaeval times, that place among the Dublin Mountains acquired the name of Temple-Sanctan; and, it also bore the designation of Kill Sanctan, Kilmesantan or Kilmasanctan. In our own day, it still retains the correct rendering Kilnasantan. It lies within the ancient territory of Hy Dunchada. Here, a religious community appears to have flourished, at least to the middle of the tenth century… The scenery around is truly magnificent, while the church itself nestled under the higher slopes of the Dublin Mountains. Near it is the locality of Bohernabreena, which is Anglicized, ” the road of the Britons”. Here, St. Sanctan probably founded a community; and, perhaps, many of the religious brethren were Britons, living under his rule. Moreover, St. Sanctan composed a celebrated hymn, in the Irish language. Copies of this are yet preserved, in the “Liber Hymnorum,” belonging to the Fransciscan Convent, Dublin, and in another Codex, bearing the same title, among the Manuscripts of Trinity College, Dublin. An introduction to this hymn, as found in the Franciscan copy, states, that it had been composed, on his way from Cluain-Irard, to Inis-Matoc. It is also remarked, that before this time, Sanctan was completely ignorant of the Scottish language; but, that he miraculously obtained the gift of Irish metrical composition. Yet, the time when he composed that hymn is uncertain. The cause assigned for composition of this poem was, that he might be preserved from his enemies, and that his brother might admit him among his religious in the island. The Irish of this hymn, with an original translation into English, has been published, in the First Series of the “Irish Ecclesiastical Record.” It breathes a fine devotional spirit throughout, and it contains a pious invocation, to the three persons of the Most Adorable Trinity.

    In the St. Isidore Manuscript, “Liber Hymnorum,” after this hymn follows a short poem, in the Irish language, in honour of Bishop Sanctain, and it is couched in three stanzas. These are also preserved, in the Liber Hymnorum, which belongs to Trinity College, Dublin; and, this contains some verbal different readings from the former. Wliile the hymn of St. Sanctan has been published in the “Goidilica;” the hymn in praise of Bishop Sanctain has been omitted, although preserved in the “Liber Hymnorum,” belonging to Trinity College. It has been stated, that an Irish Abbot, named St. Sennen, accompanied St. Burianna into Cornwall, where in the fifth and sixth centuries many holy Irishmen and women were engaged, in propagating the faith, while leading religious lives. There is in Cornwall a small port town and parish, named from St. Sennan; and, tradition says, that this saint went thither from Ireland. Having died there in his hermitage, a church was believed to have been erected over his remains. In his Life of St. Wenefreda, John Capgrave states, that this hoiy virgin was interred there and near St. Sennan. According to one opinion, it is not improbable, that the present saint was identical with the Cornwall St. Sennan. To us, however, it would seem more likely, that Sanctain passed his latter days in Ireland. He flourished, during the sixth century ; but, no record appears to have been preserved, to determine the date for his death. St. Sanctain’s well is still extant, at Glenasmole ; but, by a very curious misconception of a name, derived from the original founder, Killnasantan has been converted into Kill-St.-Anne. Thus, the memory of the ancient Cambrian Saint has been displaced, within the present century; although, it seems to have remained for ages previous, in popular veneration. The ancient patron has been now forgotten, since, by a facile adaptation of sound, Sanctain has been converted into St. Anne. During late years, a beautiful Catholic Gothic Church has been erected in the neighbourhood ; and, under the prevailing error, it has been dedicated to St. Anne although, as being near the ancient site, it is obvious, that it should have been dedicated to the patron St. Sanctain. A well-informed writer has observed, that there is unfortunately, now-a-days, an unhappy tendency, to pass over the old historic landmarks, regarding the veneration of our old Irish saints. To cultivate an acquaintance with their lives, and with the history of the times in which they flourished, should be the best means to keep alive a wholesome spirit of nationality and of faith, the preservation of which, under the most adverse circumstances, is the chief glory of our native land. Another church, connected with St. Sanctan, was Cill-Sanctan, near Coleraine, in Antrim, and now called Mount Sanctan. The old church site is extant, in the townland of Fishloughan.

    At the 9th of May, Marianus O’Gorman has recorded the festival of St. Sanctan. We read in the Martyrology of Donegal that on this day was venerated, Sanctan, son of Samuel Ceinnisel, Bishop of Cill-da-les. We are told, likewise, that Dechter, daughter to Muireadhach Muinderg, King of Uladh, was his mother, and that she was also mother of Matoc, the pilgrim. Under the respective headings of Cill-da-les, and of Druim Laighille, Duald Mac Firbis enters Sanctan, Bishop, at the 9th of May…

     

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  • Saint Gibrian of Champagne, May 8

     

    On May 8 we commemorate an Irish missionary saint, Gibrian, whom tradition records as a member of a large family of missionary saints who laboured in France. Canon O’Hanlon brings us details not only of the saint’s life, but also of the history of his relics, sadly lost as a result of the impiety of the French Revolution:

    St. Gibrian, or Gibrianus, Priest in Champagne, France. [Fifth and Sixth Centuries.]

    It will be seen, from the following account, that Ireland furnished France with the hallowed influences, brought not alone by the present holy priest, but also by his many brothers and sisters, who were equally desirous of seeking a retreat, in one of her most agreeable districts, there to edify all, by their holy conversation and example, during life; while, after death, the Christian Celts of Gaul venerated their relics, obtaining choice graces and benefits from their intercession. Among the earlier Acts of St. Gibrian is an account, furnished from the special Breviary, belonging to the Head Monastery of St. Remigius; while another eulogium of the saint is to be found, in the Rheims Breviary, printed A.D. 1630. Besides, he is commemorated, in various ancient Martyrologies, and by Flodouard. The Acts of this saint have been published, in five paragraphs, by Surius at the 8th of May. A Life of this holy man was in preparation, but, it was left, unpublished by Colgan, at this date. The Bollandists have the Acts of St. Gibrian, at the 8th of May, and they allude to the Translation of his Relics, in an Appendix. The Rev. Alban Butler, the Circle of the Seasons, the Petits Bollandists, and Rev. S. Baring-Gould mention Gibrian, or Gobrian, a priest, at the 8th of May.

    This holy man was born in Hibernia, some time in the fifth century and, as he seems to have lived contemporaneously with St. Patrick, it is not improbable, that himself and the other members of his numerous family received baptism, at the hands of the Irish Apostle, or, at least, from the ministration of someone, among his disciples. It would appear, that in Ireland, St. Gibrian had been elevated to the priesthood. He chose, however, to serve God, in a more distant country; and, it is related, that about the close of the fifth century, he left home for the Continent. Six holy brothers and three sisters accompanied him to France. Their names are given, as Tressan, Helanus or Helain, Germanus, Veran, Abranus and Petranus, his brothers; as also, Franchia, Promptia and Possenna, his sisters. St. Gibrian, with his brothers and sisters, is said to have arrived in France, according to a Breviary of Rheims, in the time of Clovis I., and of St. Remigius. His arrival is placed, at A.D. 509, by Sigebertus Gemblacensis. It is thought to be probable, that those holy pilgrims sojourned, at first, in Bretagne; for, in this French province, many localities are called after them. There is a parish, known as St. Helen; a parish is named St. Vran; a parish and various other places are dedicated to St. Abraham—probably the same as Abram—the strand of St. Petran, and the grotto of the same saint, in Trezilide, have supposed relations with these Irish visitors to France. However, the pious brothers and sisters regarded St. Gibrian, as their leader; because he had received Holy Orders, and because he was the oldest among them. He sought for settlement theterritoryabout Chalons-sur-Marne, and fixed his dwelling near a rivulet, called Cole, which flows into the River Marne. On account of St. Gibrian’s great sanctity, his habitation was the chief rendezvous for his brothers and sisters. He was especially the companion of the brother, named Tressan, who lived in a retired village, supposed to be Murigny, in the former Duchy of Rheims, and on the River Marne. A strong family attachment bound the saintly brothers and sisters to each other; so that, mutually desirous of visiting frequently their solitary places of retreat, these were selected within measurable distances, in this part of the country. Gibrian’s love for prayer and for labour was most remarkable. He was indefatigable in the exercise of all virtues; while his abstinence from food was a means he adopted, to render his life still more spiritual. Having led a very holy state, in the district of Chalons-sur-Marne, in Champagne, Gibrian died there, and he was buried in the place of solitude he had selected for his home while upon earth. That spot was indicated, by a sort of tumulus, or mound, near the public road. A stone sarcophagus had been prepared, to enclose his body, which was then deposited in the earth. There, his memory is revered, on the 8th day of May, which was probably that of his death, or as it is said of his deposition. A small oratory was built over his tomb, in course of time.

    On the anniversary of his happy departure, a great concourse of persons usually came to celebrate the occurrence, and it was converted into a religious festival. Soon after his departure, the Almighty was pleased to work great miracles, when the name and intercession of his holy servant had been invoked, by the faithful pilgrims. These kept vigil, with prayers or hymns, the night before his anniversary feast; they also brought votive offerings; and when the sacred offices of Mass were over, on the day itself, all the people returned with rejoicing to their several homes. However, this saint is said by some to have died at Rheims, A.D. 509 ; but, this appears to have been supposed, because his remains were subsequently removed to that city. In the time of Otho, King of France, the Danes and Normans brought terror and destruction among those Christians, living in the district about Chalons; while they burned churches and villages, and also put many to the sword. They set fire to the beautiful cathedral church of St. Stephen, in the city of Chalons, and also to the little oratory of St. Gibrian; but, as his relics were sepulchred in the earth below it, these fortunately escaped their ravages. Afterwards, while travellers journeyed by that spot, the sweetest sounds of music were heard by them, and as if these were issuing from St. Gibrian’s grave; while, the sentinels on guard within the fortifications of Chalons reported, that they had frequently observed bright lights streaming over Cole. Such portents caused a general popular veneration for the holy exile, whose body still lay there. Afterwards, the religious Count Haderic obtained permission, from Ródoard, bishop of Chalons, that he might remove the body of St. Gibrian to a place, where suitable honour might be rendered. His remains, in the latter end of the ninth century, were accordingly removed to Rheims. From Chalons, they were brought first to the village of Balbiac, where for three years, they were honourably preserved, and, afterwards, they were removed to that city, selected for their final deposition.

    In those days, the removal of a saint’s remains from one place to another was reluctantly submitted to by the people, among whom they had been preserved; and, this will probably account for the secrecy observed, on that occasion, when it was resolved, to take St. Gibrian’s body away by night. A boatman had been ordered to have his skiff in readiness, before the dawn of day, and near the holy man’s place of sepulture on the river’s side. A priest and three men, sent by the Count, were waiting the boatman’s arrival; but, notwithstanding frequent shouts to guide him near their station, the skiff appears to have got aground, on the opposite bank, nor could it be moved. The priest and his companions then devoutly prayed, that means should be furnished them, to remove the body. As if by miracle, the skiff was detached from its fastenings, and it was driven over where they waited. Next, approaching the tomb, the sacred relics were reverently raised from the sarcophagus, placed in a new shrine, and removed to the boat. When the bones of St. Gibrian had been kept for two years, at Balbiac, Count Haderic and his pious wife Heresinde went on a visit, to the city of Rheims. That removal of St. Gibrian’s remains took place, when Fulco, or Foulques, was Archbishop over the See, and, therefore, some time between 882 and 900, or 901. His noble visitors preferred a request, that the shrine of the saint might be placed, on the right side of his church, near the opening to the crypt. Their petition was granted. The relics were reverently placed, within the basilica of St. Remigius; while, an altar was built, in honour of the holy man, and most beautifully ornamented, even with the precious metals. Here was the noble monastery church, more ancient than the magnificent cathedral, and dedicated to that holy bishop, who was patron of Rheims; and, over the high altar—called the Golden Altar—of this church, the body of St. Gibrian was preserved within a shrine.

    When the body had been brought away from Cole, a blind woman, named Erentrude, came to that place, with a candle to present, as her humble offering. Finding that Gibrian’s remains had been removed from his sarcophagus, she asked why the saint had permitted it, or why he should desert the people, who had obtained such great benefits from his patronage. With earnest prayers for her recovery, she then went to the village of Matusgum, where his brother Veran was buried and greatly venerated. There, she deposited her candle on his tomb, and prostrated in tears before it, she prayed to both holy brothers for restoration of her sight. Her petition was granted, and the afflicted woman left the spot, filled with a holy joy, when she again saw the light of day. The body of St. Gibrian was transferred to a new shrine, in the year 1114, and then, too, various miracles took place, while a large congregation was present. The shrine of St. Gibrian was preserved, until the period of the French Revolution; but, at present, both the shrine and its sacred deposit have completely disappeared. At this time, a general system of robbery and plunder was organized in France: in various places, the churches were despoiled of their plate and valuables. Not far from his ancient tomb, in the diocese of Chalons, there is a village, known as St. Gibrien.

    On the Continent, the feast of St. Gibrian is commemorated, at the 8th of May, by Usuard, as also in a Manuscript Martyrology of Rheims, and in another Florarius Sanctorum. Besides Greven, Canisius, Saussay, Ferrarius, and Molanus, have his festival entered, for this same date. The Irish and Scotch also celebrate his memory. Thus, Thomas Dempster places him, in his “Menologium Scoticum,” as also, Adam King, in his Kalendar, at this day. In the anonymous list, published by O’Sullevan Beare, at the 8th of May, Gibrianus is entered. He is also noticed, by Father Stephen White. The Irish people cannot learn too much about their European missionaries —those grand pillars of Faith and of truth—whose names stud the pages of Church history, like so many fixed landmarks of a past civilization, in which those servants of Christ have had a glorious share.

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  • Saint Berchan of Daire Eachdroma, May 7

     

    On May 7 we commemorate the memory of a northern saint, Berchan (Brecain, Bretan), about whom not a great deal seems to be known, as Canon O’Hanlon explains:

    ST. BERCHAN, OF DAIRE EACHDROMA.

    FROM accessible accounts, it seems difficult to set down any authentic particulars, regarding the present holy man, his place, and his period. At the 7th of May, in the Feilire of St. Aengus, a commemoration of two distinct saints, and at the same place, denominated Daire Echdroma, is recorded. These are called Mochuaroc and Breccan. The commentator on this Metrical Martyrology of Aengus remarks, that Daire Ech-Droma is in the north of Dalaradia, and on the border of Dalaradia and Dalriada. It was in the Diocese of Down and Connor, according to Colgan. It seems likewise to have been denominated Echdruim Brecain. Though the name is now lost, the position corresponds very accurately with that of Deshcart, which is close upon a stream dividing both territories. The spot bears strong marks of remote antiquity.The denomination Echdruim or Eachdruim is usually Anglicized Aughrim. At the 7th of May, the Bollandists notice this saint, after the Martyrology of Tallagh, and as referred to by Colgan, but with some inaccuracy. He is believed to have been of Ulster descent. St. Berchan, or Breacain, who was venerated at Eachdruim, is said to have been a son to Saran. This chieftain received St. Patrick, in a very rude manner, when the Irish Apostle visited Dalaradia, where he lived. For this, the saint reproved him, and predicted, that he should be expelled from his place. Notwithstanding, he had posterity, remarkable for holiness of life, viz., Brocan, his son, Atractha, his grand-daughter, and a grand-son called Trenoc. Another alternative conjecture of the scholiast on St. Aengus is, that Daire Echdroma was possibly in Mucraime, in the west of Connaught. We are told of it, moreover, that the tree of the church was seen from the plain, and when one went to see it in the oak-wood, it was not to be found; it is added, that the voice of the bell was heard, and the psalmody there, while the church itself was not found. Elsewhere, Colgan has a conjecture, that the present St. Breccan was not distinct from Becan, brother to St. Carnech and to St. Ronan sons of Saran, son of Colgan, son to Tuathal, son of Felim, son to Fiach Cassan, son of Colla Dachrioch. The published Martyrology of Tallagh enters Breccan Echdroma. The Franciscan copy has not a quite similar notice. The Martyrologies of Marianus O’Gorman, of Christ Church Cathedral, of Donegal, and of Rev. William Reeves, have noticed this festival to St. Bretan, or Berchan. He must have lived, at a remote period. At the Nones of May, corresponding with the 7th day, the Kalendar of Drummond has placed the two saints, then venerated in Ireland.

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