OMNIUM SANCTORUM HIBERNIAE

Author: Michele Ainley

  • Saint Maelbrighde of Armagh, February 22

     

    The Irish calendars commemorate on February 22 a ninth/tenth-century saint, Maelbrighde (Moel-Brigid), who held the see of Armagh during some rather turbulent times. The calendars and annals list him as not merely a successor to Saint Patrick at Armagh, but also a successor to Saints Columcille and Adamnan. The Martyrology of Donegal reads:22. D. OCTAVO KAL. MARTII. 22.

    Maelbrighde, son of Dornan, successor of Patrick and of Colum Cille ; a man full of the grace of God, and a vessel of the wisdom and knowledge of his time. He was of the race of Conall Gulban, son of Niall. Saerlaith, daughter of Coulebaith, son of Baothghel, was his mother. A.D. 925.

    Canon O’Hanlon takes up the life of Saint Maelbrighde:

    This distinguished saint was son to Tornan, who was descended lineally, and the twelfth in generation, from Conall Gulban. He was thus of the same royal stock as St. Columkille himself. The mother of Moel-Brigid was Soerlathia, daughter to Culebaith, and she was also of noble birth. The name given to him signifies “the servant of Brigid,” or “the tonsured of Brigid,” or ” the consecrated to Brigid,” or “the Brigidian.”

    Our saint soon became greatly distinguished, for his virtues and learning. In consequence of an opinion entertained, respecting his varied merits and accomplishments,he was appointed comorban or successor of St. Adamnan, most probably as Abbot over Raphoe. He was elevated, also, to abbatial dignity —probably at a later period— over the church of St. Columba, at Derry, according to Colgan.

    …After enjoying those dignities, our saint was elevated to the Primatial See of Armagh. On account of his great zeal for religion, and the exercise of eminent wisdom and virtue, he obtained a name and repute for being, ” Head of Religion in Ireland, and of the greater part of Europe.” There is a difference of opinion, among our Irish Annalists and modern writers, regarding the order of succession, in Armagh See, as, also, with regard to the names of its incumbents. Maelcoba Mac Crunnvail, Abbot of Armagh, is said to have died, at an advanced age, A.D. 885, or 887. It is thought our saint, as his immediate successor, then promoted to the coarbship.

    During the time of this Archbishop’s administration, a great riot took place in Armagh Cathedral Church, between the Hy Nialls of Kinel-Eogain or Tyrone, and the people of Ulidia or East Ulster. Flaithbheartach, son to Murehadh, was chief over the former faction, and Atteidh, son to Luighne, chieftains over the latter. This riot, which occurred, about Whitsuntide, in the year 889, was appeased by the Archbishop’s influence and exertions. This prelate induced both parties to abstain from violence, and to make due reparation to Almighty God, whom they offended, and to atone for the violation of St. Patrick’s law. He is said to have been a man remarkable for his inflexible justice. From the Ulidians, Moel-Brigid obtained hostages and an offering of thirty times seven cumhals to the church; while, four Ulidians, the chief instigators of this riot, after being proved guilty were hung. In like manner, the Kinel Eogain rioters repaired those outrages committed by them, and as many more of these were hung. An act of violence is recorded, as having taken place in Armagh, during this Archbishop’s administration. In the year 907, the privileges of the Cathedral of Armagh were violated by Kernach Mac-Dulgen, by dragging a captive out of the church, who had taken sanctuary there, and by drowning him in Loch-Kirr, west of the city. But, this violation was retaliated on Kernach, by Neall Glundub, then King of Ulster, and afterwards of Ireland, who drowned him in the same lough. Several serious disasters and disturbances occurred in Armagh, during the term of our saint’s incumbency. We read, that the Archbishop took a journey towards Munster, A.D.  908, to procure the liberation of a strange Briton, who being a pilgrim in the country, had been unjustly detained there as a captive. Respecting the result of Moel-Brigid’s mission, we are not informed. While he sat in this See, Armagh was three times taken and plundered by the Danes, namely, in 890, 893, and 919; and, it was once set on fire in the year 914. According to the most reliable accounts, Moel-Brigid ruled over Armagh Metropolitan See for a duration of forty years; so yet, the Calendar of Cashel gives him only twenty-nine years of rule. He departed this life, at a good old age, on the 22nd of February.

    The Annals of the Four Masters recorded the death of Saint Maelbrighde thus:

    A.D. 925 : “St. Maelbrighde, son of Tornan, successor of Patrick, Colum Cille, and Adamnan, head of the piety of all Ireland, and of the greater part of Europe, died, at a good old age, on the 22nd of February, in commemoration of whose death it was said :

    On the eighth of the calends of noble March,
    Maelbrighde, most gifted of the brave Gaedhil [died]
    Since the Divine Son of God was born
    Upon the earthly world in carnal shape,
    Five years and twenty, nine hundred,
    To the death of Maelbrighde in evil hour.
    It was not a year without events;
    Premature the death of the Abbot of Ard-Macha,
    Maelbrighde, head of Europe.”

     

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  • Saint Fintan Corach, February 21

    The Irish calendars commemorate a Saint Fintan given the title ‘Corach’ at February 21. Canon O’Hanlon says that this word has a variety of meanings depending on context, it may mean the “volatile,” the “giver of a promise,” or the “melodious.” The entry in the Martyrology of Oengus reads:

    21. The calling of quireful
    Fintan, post contemptum mundi,
    on the fair feast with splendour
    (?) of Verulus (and) Jucundus.

    and the notes add:

    21. Finntan Corach i.e. on his pilgrimage he went into Connaught, and they took pledges from him to come again, alive or dead. And in Lemchoill in Tir lia nDuach and Laigis is Finntan Corach: or in Cluain Aitchen in Laigis, or in Brenainn’s Clonfert he is. i.e. Coir ‘choruses’ are sung at his grave, and not praise. Corach, i.e. a pledge whether alive or dead to come back again. Or the shrine wherein were his relics made turns of it (?). Or ’tis he that made adjustments (cora) in the order of the new rite, ut Sancti etc.
    Vel quod uerius, in Cluain eidnech are the four Finntans. Finntan Corach, Senach the rough, friendly Colman son of Comgall, a trio of them with valorous warfare, one after the other in the abbacy.

    The Leabhar Breac adds:

    “Fifteen years and six score (was) the age of Finntan, a-chanting lasting melodious psalms over the brink of a fountain.”
    The Martyrology of Tallaght, at this date, has the entry:

    “Finntani Coraighi Illeamchoill vel Cluaineidneach,” i.e., the Feast of Fintan Corach of Lowhill, or of Clonenagh.

    The Martyrology of Donegal records:

    21. C. NONO KAL. MARTII. 21.
    FIONTAIN CORACH, Bishop, of Cluain-ferta-Brenainn ; and he is at Cluain-eidhnech, also

    This dual location for Saint Fintan Corach, linking him to both Clonfert, the monastery of Saint Brendan, and Clonenagh, the monastery of Saint Fintan, whose feast we have just celebrated on the 17th of February, has led to some confusion. As O’Hanlon explains, the lack of an extant Life of the saint makes placing when and where he flourished difficult:

    Although ruling over many churches and monasteries, according to our native Martyrologists, this saint has not been distinguished, in any biographies or Acts, whereby some doubts regarding him could more easily be dissipated. Colgan has an unsatisfactory account, at the 21st of February [where] it is said, that he presided over Leamchuill church, within the boundaries of Kilkenny County. Fintan was either buried, or venerated, at this place, as some of our Martyrologists relate. We next find it mentioned, that he presided over Clonenagh Monastery; yet, it is difficult to reconcile this statement with subsequent accounts regarding him. It has been asserted, that our saint flourished, towards the close of the sixth century. However, as this holy man cannot be confounded with Fintan Maeldubh, who, being successor to the great St. Fintan, died in the year 625, nor with that other St. Fintan Munnu, who again succeeded, and who died in 634. Dr. Lanigan suggests, that a chronological difficulty might be avoided, by supposing our saint to have been a simple monk, living at Clonenagh.

    Some authorities state, that he either founded or governed a church at Cluain-aithchen, or Clonkeen, in Leix. A very probable conjecture has been hazarded, that this latter place may have been mistaken for Clonenagh ; and, if such be the case, a difficulty which arises by placing him at Clonenagh, might disappear. Colgan gives us to understand, that having abandoned Ciuain-aithchin, according to a promise made, he returned to Clonenagh Monastery, or, at least, that he was buried, at this latter place. It is said, that our saint discharged the double office of Abbot and Bishop, over the monastery and see of Clonfert. Our Fintan became bishop, it has been supposed, after the death of Moenninnius. Nevertheless, Dr. Lanigan does not assert, that our saint was his immediate successor. According to the same authority, he followed St. Brendan, as Abbot ; and, our saint was afterwards succeeded at Clonfert, by the Abbots, Colman, the son of Comgall, and by Senach Garbh.

    It is said, that St. Fintan acquired the surname, Corach, either on account of his continual charge of place and residence ; or, because of a promise, given to his brethren, that he should return to Clonenagh or, perhaps, because of his melodious voice, by which he was distinguished for exactitude and devotion, whereby he performed sacred chaunts in celebrating Divine praises. It is said, our saint also introduced, among his monks, a new style for singing psalms and sacred canticles…

    The exact date of his death is not known ; but, it is a conjecture of Colgan, that he flourished, about the end of the sixth century. Our Martyrologists place his festival, at the 21st of February; thus, St. Oengus the Culdee in his “Feilire,” the Martyrology of Tallagh, the Martyrology of Donegal, Duald Mac Firbis, enter Fintann Corach. In the ancient Martyrology of the Cathedral Church of the Holy Trinity, Dublin, the festival of St. Fintan, Confessor, occurs, at the ix. of the Kalends of March— 21st of February—although it is not in the prefixed Calendar. Even, in Scotland, he was reverenced. Thus, at the ix. of the March Kalends— which is the 21st of February—the Kalendar of Drummond relates, that the Natalis of St. Fintan was celebrated on this day, in Ireland. A considerable share of doubt appears to have existed among writers, respecting the place of his death and sepulture. Leamchuill, now Loughill, or Lowhill, Cluain-aithchin, Clonenagh and Clonfert or Clonfert Brendain are severally named by our Martyrologists, in connection with the anouncement of his festival, or of his departure, or of the place where his remains had been deposited. It may be supposed that our saint died towards the close of the sixth, or during some earlier part of the seventh, century: his immediate successor, in the Monastery of Clonfert, having departed this life in the year 620.

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  • Saint Olcan of Armoy, February 20

    We have another saint known to us from Patrician hagiography commemorated on February 20, Olcan, Bishop of Armoy in County Antrim. The Irish word olc means bad or evil, as in the concluding line of the Pater Noster ach saor sinn o olc, ‘but deliver us from evil’. The hagiographers thus made an attempt to explain our saint’s unusual name and the extraordinary story of his birth is only one of the strange stories associated with Saint Olcan. The account below has been taken from the writing of the Archbishop of Tuam, Dr John Healy:

    III.—Patrick in Dalriada,

    From Magh Elne Patrick crossed the river Bush, and came into the ancient and famous territory of Dalriada, afterwards known as the Route…

    The first incident recorded in connection with the Saint’s missionary journey into Dalriada is of a very striking character. The following is the narrative as given in the Rolls Tripartite :—

    Then Patrick went (from the Bann) into Dal-Araide, and him Doro, King of Carn Setnai, in the North. He heard the crying of the infant out of the earth. The carn is broken up, the grave is opened. A smell of wine comes round them out of the grave. They see the live son with the dead mother, a woman who had died of ague. She was taken by them oversea to Ireland, and after her death brought forth the infant, who lived, they say,- seven days in the carn. “Olc (bad) is that,” said the King (Doro). “Let Olcan be his name,” said the Druid. Patrick baptised him. He is Bishop Olcan, of Patrick’s household in Airthir Maige, a noble city of the Dal Riatai.

    Such is Dr. Stokes’ version of this important passage; and it appears to us to be an accurate rendering of his Irish text. Colgan’s Latin version of the Tripartite is substantially the same except in two points. He makes St. Patrick baptise the infant; and the odour exhaling from the open tomb he describes as a ‘sweet’ odour instead of an odour of wine. As he knew the Irish idiom perfectly from the days of his childhood in Inishowen, we may fairly assume that he has rendered the Irish expression accurately in his own figurative language….

    IV.—Patrick and Olcan of Armoy.

    …Another interesting question is— When did Olcan become Bishop of Armoy? Patrick baptised him—that we know for certain, and we may safely say he did so about the year 443, when he first came into Dalriada. We are also told that Olcan belonged to Patrick’s household; so we may fairly assume that he was educated by the Saint, and prepared for his episcopal duties under his guidance. Usher thinks he was not consecrated Bishop until some thirty years later, about 474, when Patrick himself had been long established in Armagh; and perhaps this is the safest opinion. But the Tripartite speaks of his baptism and episcopacy in the same context, as if he became bishop very shortly after his baptism. In certain cases, as, for instance, St. Fiacc’s, such was the fact; but we can hardly assume it as probable in the case of St. Olcan. Our opinion is he became Bishop before St. Patrick finally left Dalaradia.

    By anticipation, no doubt, another singular fact is related regarding Olcan. Saran was, as we have seen. Prince of Dalaradia when St. Patrick crossed the Bann. He was very justly excommunicated by Patrick, not only because he refused him the site of a church, but also because he drove him and his followers with contumely out of his territory. In that state of excommunication Saran must have lived for several years.

    But, ‘after a certain time,’ this very Saran made a raid into Dalriada, and carried off many captives from that territory. Bishop Olcan met him carrying off his prey. The wretched captives, bewailing their hard fate, besought the bishop to help them. He implored the fierce chief to liberate them; but Saran rudely refused, except on condition that Bishop Olcan would procure him ‘ admission to heaven, from which Patrick had excluded him.’ “Verily,” said Olcan, “I cannot do that since Patrick hath taken it from thee.” Then said Saran, ” I will slay not alone these captives but all your people, sparing only yourself. And wherever I find a shaveling —that is, a tonsured man— I will put him under the edge of the sword.”

    Saran was a decided anti-clerical of the worst type, so thereupon, the affrighted bishop ‘ promised heaven to Saran,’ or, in other words, released him from Patrick’s terrible excommunication, and, no doubt, got off his own followers, as well as the captives, scot free from the vengeance of the fierce warrior.

    Now, Patrick soon after heard all this, and when Olcan went from the North—doubtless to Armagh—to do his will, that is at Patrick’s command, Patrick happened to meet him on the road, at a place called Cluain Fiacnae. Olcan was sore afraid at this rencontre, for he had heard that Patrick was wrathful against him, ‘because he promised a blessing and baptism, and heaven to the man from whom Patrick had taken them away.’ It seems the road was narrow, and that Olcan threw himself on his knees to implore forgiveness. “Over him with the chariot,” said Patrick. “I dare not drive over a bishop,” said the charioteer. Then Patrick, still angry, foretold how Olcan’s cloister would not be high on earth, and he added that three great evils would overtake it—poverty (midgla), decay, and blood-defilement. ” Your land, too,” said Patrick, “shall belong to that little boy carrying your vestment-box, who is one of your own household ” — namely, Mac Nissi of Condere — ‘and to one not yet born’ —namely, Senan of Inis-altich…

    St. Olcan’s festival is celebrated on the 20th of February; and Colgan gives a sketch of his life at that date. He adds nothing, however, to what the Tripartite tells us, except the doubtful statement that St. Patrick sent him to study in Gaul, about the year 460; that he returned home after completing his studies, and opened a great school in his native territory, in which he trained up many disciples in sacred learning, the most celebrated of whom was St. Mac Nissi, the first Bishop of Connor. Usher thinks St. Olcan became Bishop of Armey in 474, which is not unlikely. A strange, but unsupported, statement is made in the Martyrology of Salisbury that Olcan’s mother was a sister of St. Patrick. We are told, it is true, that she was a woman ‘ who came over the sea,’ perhaps from Scotland, the nearest land to Dalriada; but no other ancient authority makes her a sister of our Apostle….

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