OMNIUM SANCTORUM HIBERNIAE

Author: Michele Ainley

  • Saint Maimbod, January 23

     

    On January 23 we commemorate Saint Maimbod, an Irish saint martyred in France around the year 900. Canon O’Hanlon reports that in the seventeenth century the Bollandists published an account of this martyr’s Life from a manuscript belonging to a French church and that native hagiologist Father John Colgan also recorded his Acts. These form the sources for Canon O’Hanlon’s own account below, taken from the first volume of his Lives of the Irish Saints:

    …The period of this saint seems to have been about the ninth century. From various accounts we learn, that he was a native and wore the habit or dress of Scotia or Ireland. Of illustrious birth and rank, he was entirely devoted to God’s service from his youth, and distinguished by the exercise of all Christian virtues. Maimbod was remarkable, also, for personal beauty and elegance of form. These advantages of birth, rank, and figure he little valued, rather preferring that his soul should be adorned with the virtues of humility and of self-denial. He considered worldly things as mean and transitory. He knew, that a Christian’s highest ambition should be eternal rewards. At what period of life he resolved on setting out from Ireland has not transpired. Maimbod’s object in leaving his native country appears to have been the acquisition of greater perfection, and a subjection of his will to God’s designs. He likewise desired to visit certain shrines and places, where the relics of saints and martyrs were preserved. During this pilgrimage, he exercised extraordinary mortification and resolution in overcoming temptations. With joy of spirit, he endured cold, hunger, and thirst; and whilst exteriorly he was scantily clothed, interiorly his soul was inflamed with an ever-burning love of the Creator, and a great zeal to promote whatever contributed to His honour and glory. He always denied himself luxuries, and often bodily necessaries. In him, the flesh was always subject to the spirit. It would appear, that Maimbod had been elevated to the clerical state before leaving Ireland, and that he was distinguished for wisdom, holiness, and ecclesiastical learning. He cultivated the love of poverty to such a degree, that whatever he received from others he bestowed upon the poor. When he had nothing to give in the shape of alms, he enriched the souls of many by his expositions of the Divine word, and by exhortations full of consolation and fervour. 

    Having visited many places, renowned for their connection with eminent saints, he came at length to the Burgundian territory, where the relics of many servants of God were enshrined, and among them, several belonging to his own country. The author of St. Maimbod’s Acts, who appears to have been a Frenchman, takes great care to enumerate the many holy martyrs and confessors, who adorned and blessed his country by their labours, virtues, and constant patronage. Among the Irish saints in France are specially named Columbanus, Dichull, Columbin, and Anatolius.

    While in the province of Burgundy, Maimbod became the guest of a certain nobleman, who, aware of his great virtues and the efficacy of his prayers, requested this holy pilgrim to accept something whereby the donor might be remembered in his petitions before God. The saint declared, that as he had an humble trust in the Almighty’s constant favours, he had no need for the goods of this transitory world. But that he might not seem to undervalue the kind intentions of his host, Maimbod consented to accept the present of a pair of gloves. Then, bestowing his benediction on this noble, and on all the members of his family, the holy man resumed his devout pilgrimage.
    Having gone to the Church of St. Peter, Prince of the Apostles, to offer up his prayers, Maimbod came to the village of Dominipetra, eight miles distant from Besancon. At this place some banditti were to be found, dead to every sense of Christian or human feeling, and ready at all times to commit most atrocious crimes. These men were robbers, and lived by waylaying and plundering pilgrims and travellers, who visited this place. Having seen Maimbod wearing his gloves, and supposing from such indication of worldly comfort, that he must be possessed of money, they watched his departure and pursued him beyond the village. They overtook him at a fountain, called Colebrunnia, which, in the Teutonic dialect, means “cold water.” On seeing them approach with menacing aspect, the servant of God saluted them in this manner : “Hail, beloved brethren, the grace of the Lord be with you; declare to me why you approach in such a manner. The mercy of God can assist you in your necessities. To this salutation, and to the charitable aspirations of Maimbod, the robbers replied only by inflicting on him blows and wounds, with swords and clubs, until he fell lifeless on the ground. His soul, however, winged its flight to Heaven. The perpetrators of this barbarous murder, finding nothing about his person worth seizing, were then filled with disappointment and remorse, for the cruel atrocity they had committed.
    The people of that neighbourhood, having found the remains of the holy pilgrim, removed them for sepulture to the Church of St. Peter, where he had so lately offered up prayers. His relics were afterwards rendered famous, owing to many miracles wrought at his tomb. By request of a certain count, named Adzo, after some time, Berengarius, Bishop of Besancon, had the remains of our saint removed to Monbelligard or Montbelliard.
    The ceremony of this translation was performed by the Coadjutor-Bishop of Besancon, named Stephen, and who had been formerly Deacon of St. John the Evangelist’s church, in that city. He was advanced to this dignity, in consequence of Archbishop Berengarius having lost his sight, which, it is said, was miraculously restored, on this occasion. Many miracles were afterwards wrought at the tomb of our saint. Berengarius likewise instituted a festival to his honour, on the 23rd of January, the day of this holy man’s death.
    The name of St. Maimbod was inscribed in the Dyptics of Besancon church, with notices of many other saints, who were held in especial veneration in that archdiocese. This martyrdom of our saint took place, at or before the year 900; since, according to Chifflet, Berengarius lived about this time. Maimbod was also known by the name of Maingol—a common designation, amongst the Scots or ancient Irish. By some martyrologists he is called Maimboldus, and by other writers Maibodus. A distinguished writer amongst the Scots or ancient Irish. observes, that when we read of the Christian benefits obtained by Continental countries through the agency of Scotia and of the Scots in the early ages of our national Church, these must be attributed to Ireland and to Irishmen. For the Island of Saints then many had visited to acquire learning in her schools. From these numbers migrated to diffuse knowledge and the science of the saints through more distant countries.

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  • Saint Colman of Lismore, January 22

    On January 22 the Irish calendars commemorate one of Ireland’s many Saints Colman, this one a teacher of the monastic school at Lismore, County Waterford. The calendars seem to agree that today was the date of the saint’s repose, but also seem to record a possible second feast on July 25. Canon O’Hanlon gives this account of his life:

    St. Colman, Bishop and Abbot of Lismore. 

    [Seventh and Eighth Centuries.] 

    The present saint, called also Choimoc, to which we sometimes find prefixed the endearing expletive “Mo,” was son to Finnbar. He was a member of the Hua Beogna race, that ruled over Ith-Liathain territory, in the county of Cork. This region skirted the sea-coast, between Youghall and the principal city of that county, and bearing the same name. Here St. Colman was born, some time in the earlier part of the seventh century. Whilst our saint was yet a young man, he took the monastic habit in the celebrated Lismore Monastery. There he was distinguished for all those virtues of which he made profession. At this time, and long previous, Lismore, delightfully situated on the Blackwater, was a celebrated asylum of sanctity and learning. It was famous on this account, not only throughout Ireland, but even in Britain, and more distant countries on the Continent.’” An innumerable body of monks or scholars filled its cloisters and schools; while many holy prelates, abbots, and religious received their education and early training, as also laics, under the rectors and masters of this old university city. In the ancient litany of St. Oengus are likewise invoked eight hundred monks, who settled in Lismore with Mochuda, every third of them a favoured servant of God.

    St. Hierlog or Jarlug ruled over the see and Monastery of Lismore, during the years of our saint’s sojourn here, and he died on the 16th day of January, 698. St. Colman was immediately appointed his successor, both in the bishopric and in the abbey. During the time of his government, desirous of acquiring the knowledge that maketh wise unto salvation, with the learning which was destined to procure them distinction in other walks of life, many eager disciples flocked to Lismore, from all parts of the country. Among other distinguished personages, was the Dalcassian Prince Theodoric or Turlough, King of Thomond. He was held in the greatest esteem by our saint, who predicted what should take place with regard to him and his posterity. On all matters of moment, the abbot was consulted by this illustrious, but humble disciple. Whilst our saint presided over Lismore, the state of its schools was most flourishing; and the discipline of its religious establishment was maintained in the most healthful vigour. Its school is said to have attained a higher degree of reputation than any other in Ireland. Besides numerous holy men, who sought a refuge from the world in this retreat for wisdom and sanctity, and who lived in seclusion and penance within its monastery, many others were called forth from its enclosure, to adorn stations of dignity and importance in the Irish Church. Thus, our saint was the spiritual father of many monks, and an instructor of many prelates. These exhibited in their lives and actions the excellence of that discipline and training, to which they had been subjected.

    At an advanced age, full of virtues and merits, our saint was called away to receive the reward of his labours, but after a short episcopate, and term of abbatial rule, lasting only four years. He died in the year of our Lord 702, on the 22nd day of January. The Martyrology of Tallagh registers him, and under the designation of Mocholmoc, Loismoir, mic h. Beona. The Festilogy of St. Oengus has a similar record. The following extract and its English translation have been furnished by Professor O’Looney :—

    a. xi. kl. The death of Comghall’s daughter
    Colman son of Ua Beona
    Varilius without ostentation
    Felix who made the melodious journey.

    The Calendar of Cashel coincides; but Colgan has incorrectly stated, it gives our saint another festival, which is assigned to the 25th of July. The Calendar of Cashel says: “S. Colmanus filius Hua Beogna in Lismora Mochuddoe.” But the same Calendar of Cashel places a festival afterwards at the 25th of July, in this manner:

    “25 Julii S. Mocholmocus, seu Colmanus O Liathain et S. Silanus duo Comorbani seu successores S. Mochuddoe Lismorensis.”

    Colgan supposes this day last-named, to have been a festival relating to our saint’s translation, or to some other commemoration.

    In the Martyrology of Donegal, we find entered on the 22nd day of January, Colman, i.e., Mocholmog of Les-mdir, son of Ua-Bheonna. Marianus O’Gorman has a like statement – “S. Colmanus seu Mocholmocus Lismorensis filius nepotis Beonnae.” His festival was celebrated on this day, at Lismore.

    Archbishop John Healy in his book on the monastic schools of Ireland writes that the School of Lismore seems to have attained, ‘the zenith of its celebrity towards the opening years of the eighth century under St. Colman O’Leathain’. He goes on to give a little more detail of the saint’s dealings with his royal pupil, Theodoric:

    Theodoric came secretly to St. Colman, and flinging off his royal robes, and renouncing his crown, placed himself amongst the humblest disciples of that saint. Though now an old man, he would not consent to be idle, but insisted on earning his bread with the labour of his hands, like the monks around him. The road to the monastery from the low ground was steep and uneven, so Theodoric, whose strong arms so often wielded the sword of Thomond in battle, got his sledge and hammer, and spent his time breaking stones to repair the road. With such zeal did he work that the streams of perspiration poured down from his body to the ground, and it is said a sick man was healed by washing in these waters of holy and penitential toil. With Colman’s permission he returned to his kingdom to protect it from its enemies, whom he seems to have crushed as easily as he did the stones, and he then returned again to die in Lismore. 

    St. Colman O’Leathain is sometimes called Mocholmoc, but as Colgan points out, it is really the same name — Colman and Colmoc being both diminutives of Colum, with the term of endearment prefixed in one case — mo-Cholmoc, which is the same as ‘my dear little Colman.’ This great saint died on the 22nd of January, A.D. 702, and was interred at Lismore.

    Insula Doctorum et Sanctorum or Ireland’s Ancient Schools and Scholars (6th edition, Dublin, 1912), 467-8.

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  • Saint Briga of Kilbride, January 21

    Today we commemorate Saint Briga who is a namesake of Saint Brigid and may possibly be one of her contemporaries. Canon O’Hanlon admits that the evidence for both the exact feast day of this saint and for her identity are rather shaky and his account only serves to illustrate some of the difficulties involved in researching the lives of the Irish saints. The attribution of January 21 as the feast day of Saint Briga of Kilbride is made in the twelfth-century Calendar of Cashel, a source which was available to the seventeenth-century hagiologist, Father John Colgan, but which is now lost:

     

    Saint Briga or Brigid of Kilbride, in the Diocese of Lismore , County of Waterford and of Kilbride or Brideschurch, County Kildare. [Possibly in the Fifth or Sixth Century.]

    A saint called Briga, the daughter of Congall, is thought to have been “sinchrona” with her great namesake, the renowned Abbess of Kildare. In the Calendar of Cashel, at the 21st of January, she is called St. Brigid of Killbrige, in Lismore diocese. In the Third and Fifth Lives of St. Brigid of Kildare this present holy virgin is called Briga. According to the latter of these authorities, she is said to have lived in the Leinster province, and to have been mother, or superioress, over a monastery and its nuns, who were servants of Christ. From such accounts, Colgan says it is possible she may have been that virgin whose memory was venerated in the Liffy plain, which lies near Kildare.
    On the 9th of March, a St. Brigid is venerated, according to the Martyrologies of Tallagh and of Marianus O’Gorman, and she may have been a contemporary with the great St. Brigid, Abbess of Kildare. But Colgan thinks it more probable that the virgin visited at Kilbride was identical with St. Brigid, or Briga, venerated at this day, according to the Calendar of Cashel. From the circumstance recorded of St. Briga having invited the illustrious Abbess of Kildare to her home, she appears to have lived on terms of intimacy with this latter, who wrought one of her many miracles here. This is found related in the acts of St. Brigid, the great patroness of Ireland. Yet, a difficulty is presented, where an account is given of certain transactions occurring in the plain of Theba, or Theabtha, and when it is stated, her friend the holy virgin Briga lived also in that district. For there, as we are told, St. Brigid was asked to visit another pious virgin, called Briga, and at the house of this latter. The Abbess of Kildare accepted such invitation at the time, as she had on similar occasions ; and when arrived at the house, she was received with great joy and honour. According to the usual custom of treating guests, her feet were washed; and the water having been removed, it was afterwards applied by a nun, whose feet had long been crippled with gout. Having washed them with this water, the infirm sister’s feet were healed, and almost before they could be wiped.

    Saint Brigid afterwards spent a considerable time there, and in conference with the nuns, while treating on various spiritual topics. But the arch-tempter from the beginning, who envied the innocence of our first parents in the garden of Paradise, found means to enter St. Briga’s establishment, at a time, too, when the hostess and her illustrious guest were seated at table. His presence was first revealed to St. Brigid, who fixed her eyes steadily on him for a time. Then communicating what she had seen to her entertainer, and signing the eyes of the latter with a sign of the cross, Briga beheld a deformed monster. The holy Abbess of Kildare commanded him to speak, and to make known the purport of his unwelcome visit. The Devil replied: “O holy virgin, I cannot avoid speaking, nor can I disobey your orders, as you observe God’s precepts and are affable to the poor and lowly.” He then avowed a desire to cause the spiritual death of a nun, who had yielded to his temptations. He even told the name of this nun to the holy abbess, when the latter, charitably calling her, and signing her eyes with a sign of the cross, desired her to behold the monster. The nun was terrified at this sight, and shedding abundance of tears, promised to be more circumspect for the future. Brigid felt great compassion for this penitent, and banished the demon from their presence. Thus, on occasion of her visit, St. Brigid procured the corporal restoration of one, and the spiritual liberation of another, belonging to that sisterhood. Supposing the foregoing transactions to have occurred at Kilbride, or Brideschurch, in the county Kildare, it follows that the present St. Briga—if we have rightly assigned her festival to this date—must have been a special favourite and companion of the illustrious abbess, whose “magnalia,” in the earlier period of the Irish church, have been so wonderfully extolled by her biographers.

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