OMNIUM SANCTORUM HIBERNIAE

Category: Saints of Offaly

  • Saint Brunsecha of Killyon, May 29

    May 29 is the feast day of an early female monastic, Brunsecha the Slender, linked with the parish of Killyon, County Offaly. The story of this saint takes a rather shocking turn when her beauty proves irresistible to a local chieftain who kidnaps and rapes her. Help is at hand, however, in the person of the elder Saint Ciaran, who humbles this rogue and restores life to his victim. Canon O’Hanlon’s account also introduces us to the saintly mother of Saint Ciaran, the lady Liadania, who provides sanctuary for the ill-used Brunsecha, and he is in homiletic mood at the end of the piece:

    ST BRUNSECHA, VIRGIN, OF MAGH-TREA, AND OF KILLYON PARISH, KING’S COUNTY.
    [FIFTH OR SIXTH CENTURY.]

    The Martyrology of Tallagh simply records this holy woman, at the 29th of May, as Brunsica, Virgin. Allusion is made to her by the Bollandists, at this date, relying on the foregoing statement, and on other Irish authorities. In these allusions to her, however, there is no account of any place, where she was specially venerated. We find, likewise, on this day, a festival set down, in the Martyrology of Donegal, in honour of Briuinseach Ceal, or the Slender; here, also, she is said to have been a daughter to Crimhthann, of Magh Trea. Whether this was her natal place, however, or that in which her memory had been specially venerated, we cannot determine. From the epithet here applied to this saint, it is probable, she was slender in figure, and this bodily condition may have been partly the result of her well-practised austerities during the conventual state.

    In the table postfixed to the Martyrology of Donegal, it is remarked, that a St. Buriena, a virgin of Ireland, was venerated, at a town bearing her name, in England, on the 29th of May. We have no certain record, elucidating the Acts of this saint; but, to adopt a conjecture of Colgan’s she was identical with St. Brunechia, or Bruinecha, alluded to in the Lives of St. Kieran of Saigir. An English translation of the Irish Life of this latter holy Patriarch had been lent to the present writer, which varies in some few particulars from one of those published in Latin, by Father John Colgan. This writer had promised to say more about her, than he had furnished, in the Acts of St. Kieran, at that day.

    The holy virgin St. Brunsecha or Briuinseach Ceal is said to have been the daughter of a Munster chieftain, and to have embraced a religious life, under direction of St. Liadan or Lidania, mother to St, Kieran, in the Monastery of Kill-Liadhuin, now Killion or Killyon, in the parish of Drumcullen, and barony of Eglish, in the King’s County. According to one statement, Killiadhuin was founded, about the beginning of the fifth century; but, this is too early a date for its erection. The feast of St. Liedania has been referred to the 11th of August, in the Martyrologies of Marianus O’Gorman, of Cathal Maguire, and of Donegal. By this pious matron Liadania, the devout novice Bruinseach was trained to the practice of every virtue; yet, we cannot ascertain, at what exact period she entered upon a religious state and profession. The hamlet of Killion has only a small population, but it is placed in the midst of a picturesque neighbouring country. The site of St. Liadhain’s former convent lies close to the high road—on the south side—leading from Birr to Kinnetty. There can be no doubt, but that a celebrated religious establishment was here, and at a very early period. Two round towers on a small scale, about 17 feet high, and of rude masonry, stood in the graveyards of Seir-Kieran and of Killion, the places of St. Kieran and of his mother St. Liedhain. They seem to have been attached to other buildings, and to have been used as sacristies or Dearthachs. There are no remains of St. Liadhane’s primitive convent now existing..

    Being exceedingly beautiful, a chieftain, named Dymma, of the HuaFiach or Ui Fiachach district, conceived an unlawful desire of taking Brunsecha away by force, from the convent where she lived; and, he accomplished such a purpose, with the assistance of his retainers. He then detained her for some time, in his castle. During this period, he extorted from her the rights of a husband. Hearing of this violence, St. Kieran went to Dymma, to remonstrate with him, on behalf of Brunsecha; but, the chieftain refused to restore her to liberty. He even derisively told the saint, he would not release the lady, unless it should happen, on the following morning, that the heron’s note awoke him from sleep. At this time, which appears to have been in the winter season, although a great fall of snow covered the ground, yet, it did not obstruct the place, where Kieran and his companions were. On the following morning, the piping of a heron was heard in the castle, contrary to a usual natural course. Surprised and moved by this miraculous occurrence, Dymma prostrated himself in penitence, at the feet of St. Kieran, and he released Brunechia, although she had been already pregnant. On her release, St. Kieran conducted his spiritual daughter back to Kill-Liadhuin, now Killyon, and left her, as before, under the charge of his mother.

    However, Dymma appears to have felt regret, after separation of that lady from his home. He then went towards the monastery, in which she lived, to repeat his former violence. When Brunechia heard of his approach, she became terrified, to such a degree, that her sudden death ensued. Seeing what had occurred, Dymma demanded of St. Kieran—who it appears was present— how he had dared to kill his wife; for such, he declared Brunechia to be, and he had determined she should so continue. He threatened, at the same time, to expel the saint, from this part of the country. Then, Kieran replied: “Thou hast no power over me; for, the omnipotent God, so long as He wills it, hath given thee only a shadow of earthly power; therefore, I shall remain in this my place, contrary to thy will.” Shortly afterwards, the chieftain was chastised for this insolence, towards God’s servant. On returning to his castle, he found it enveloped in flames. A very dear son, named Dunchad, had been left, at this time, sleeping in one of its apartments, when a nurse, despairing of his preservation, cried out with a loud voice: “I commend thee, my child, to the protection of St. Kieran of Saigir.” This boy was found alive and unharmed, after the castle had been entirely consumed. Dymma felt moved by such a miraculous preservation of his son; and, in company with a saint, named Aidus, he went to St. Kieran, promising to perform whatever should be required of him, as a proof of his penitence. He presented Dunchad and another son, saying, as he had been absolved from his sins, through the holy bishop, that henceforth he and his posterity should be subject to St. Kieran. Having received the blessing of the saint, he departed; while sorrowful on account of the death of Brunecha, Kieran went to that place, where her body lay. He prayed with great earnestness, for her restoration to life. This prayer was heard, for the virgin arose from the sleep of death. She subsequently lived, in her state of religious profession, for many years.

    It is supposed, that if not the first nunnery erected, at least Kill-Liadhain must have been among the very early nunneries, in Ireland. This appellation which it received is said to have been derived from Kill, or Ceall, meaning “a place of retirement,” or “a cell,” joined to Liadana, or Liadhain, the name of its foundress. Again, the latter proper name, pronounced Leean, gave rise to the modern denomination of Killyon. The little river, called Comcor, runs beside that place, where her religious house was founded; and, while St. Kieran had his monastery at Seir-Kyran, within the territory of Ely, yet was his mother’s nunnery within the territory of Fearcall, in the kingdom of Meath. How long St. Brunsecha lived, under the rule of St. Liadania, is not known, nor whether she succeeded as superioress over that nunnery, founded by her and by her celebrated son St. Kieran. It seems likely, however, that she survived both of these holy contemporaries.

    The year of our saint’s death is not recorded; but, it happened, most probably, within the sixth century. The festival of St. Brunsecha occurs, on the 29th of May, according to the Martyrologies of Tamlacht, of Marianus O’Gorman, of Maguire, and of Donegal. In another Irish Calendar, at the iv. of the Calends of June —May 29th— her feast is recorded. She was venerated, also, at Magh-trea, according to various accounts. This place we may assume to be identical with Magh Treagha, in Teathbha territory— said to be the same as Moytra, in the barony and county of Longford.

    We cannot doubt, that many of our native chiefs abused their authority, in a very unhappy manner; but, our saint had compassion for the weakness of their nature, especially when their state or vocation did not incline them to exalted perfection. Sincere contrition for sin pleaded effectively for their absolution, and it is to be hoped, that after grievous offences, they were mindful of God’s mercies towards them. If frequently they yielded to violent assaults of temptation, and to wild impulses of passion; their faith in atonement was a motive always urging them to bewail their past transgressions, knowing there was joy in Heaven for one sinner doing penance, more than for ninety-nine just who needed not penance.

     

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  • Saint Maccaille of Croghan, April 25

     

    On April 25 we commemorate the saint whom tradition holds was the bishop who bestowed the veil upon Saint Brigid of Kildare. Canon O’Hanlon’s account brings together what is recorded of Maccaille, Bishop of Croghan, including the famous story that a jet of flame erupted from the head of Saint Brigid at the time of her profession. He is also at pains to ensure that we do not confuse Saint Maccaille with a saint of similar name, Machaldus (Maughold), who is also commemorated on this date in some sources, although I will be posting an account of him on his other feast day, 28 December.

    St. Maccaille, Bishop at Croghan, King’s County.

    [Fifth Century.]

    One of the revered prelates of our early Irish Church was the venerable man of whom we are now to treat, but whose special Acts do not seem to have been written. The Bollandists have published accounts of the Holy Bishops Maccalleus, of Cruachad, and of Machaldus, in the Isle of Man, at the 25th of April. As we have seen, in the previous Article, these personages are to be distinguished. Mac-Caille is variedly called Maccille, Macalleus, Kilius Cailleus, Maccille, and Machillus. This latter is the form of his name, as used by Surius. Little is known, regarding the birth and parentage of this saint. As in the Irish language, however, Mac signifies “son,” and as, in a notice of this holy man, taken from one of St. Patrick’s Lives, his name is Latinized Filius Cailie, it seems to be almost certain, that Caille was the name of his father, and it may have been given by his parents, or it may have arisen, owing to some other cause. Nevertheless, another opinion has been advanced, and which shows, that Maccalle may have been the true way for spelling his own name. He is sometimes called Macull; yet, this has probably more immediate reference to the saint, whose Life precedes [i.e. Saint Machaldus of the Isle of Man].

    Maccaille is stated, also, to have been one of St. Patrick’s nephews, by his sister Darerca; and, he is thought, in all probability, to have been the same as that Maceleus, who is classed among the disciples of St. Patrick. Again, it is conjectured, that Maceleus had been identical with a person mentioned in the Tripartite Life of St. Patrick, and who is named Macetus, or Maccectus. Having found Maccalleus elsewhere, and wishing to swell the number of St. Patrick’s disciples, the Rev. Dr. Lanigan remarks, that Colgan thought it better, to distinguish him from the Maceleus of Tirechan. However, Maceleus or Makaleus differs not from Maccaleus, in the ancient Irish pronunciation. A very general opinion now prevails, that the present holy man had been a disciple to St. Mel, or Melchu, of whom St. Patrick was supposed to be uncle. St. Maccaille was elevated to the government of a church at Cruachad, or Cruachan Bri-Ele, in the territory of Offaly, or Hy Failge; and, this place is expressly mentioned in the Calendar of Cashel, and in other documents, as that where his church stood. Here, it is stated, he was a Bishop. It was on the confines of Leinster and Munster, according to the former extent of the latter province, and before a part of it was added to the present King’s County. The Eile, with which the name of that place terminates, was a district, commonly called Ely O’Carroll. It has been supposed, that while Mac-calle’s See was established, at the place already named; his jurisdiction also extended over a considerable tract of country, and that we may reasonably conclude, he had been consecrated, before A.D. 465. The range of Croghan Hills gives name to a small parish, in the barony of Lower Philipstown, King’s County. There are three well-defined summits, the highest of which rises towards the west, and this elevation is terminated by a remarkable cone, from which a most extensive and varied view of all the neighbouring Irish counties may be obtained. Immediately under it, and sloping along the hill-side, with its aspect towards the east, the crowded cemetery, within which a church was formerly seen, is now enclosed, with a low and parapeted stone wall. A great number of head-stones with inscriptions rise over the graves; and this spot is still a favourite and frequented place for interments. This hill was, no doubt, that site, formerly selected by St. Macaille, for his religious establishment.

    It is said, one Macca, or as others will have it Machilla, a disciple of St. Patrick, presented the veil to St Bridget. By many, it was supposed, that the holy Patroness of Kildare received it from the Bishop of Soder, in the Isle of Man. He bore a name, somewhat similar to that of our saint, and to this circumstance may be attributed the popular error. But, he does not appear to have been baptized, much less consecrated as Bishop, at the time when St. Brigid had been veiled. However, the illustrious and holy Abbess received the veil from the son of Cuille, or Caille, i.e., Maccaille, in Uisninch Midi, or Usneagh, in Westmeath, according to some accounts; and there, too, it has been supposed, that our saint usually resided. It is stated, that Maccaille had an inspiration from Heaven, regarding St. Brigid’s earnest desire of becoming a virgin, she being so remarkable for her maidenly love of chastity. He consecrated her to the Almighty, by receiving her vows, and by investing her with a white cloak, or veil, the usual dress of nuns, in the early times of Christianity. The white garment of St. Brigid is noticed, likewise, as having been her peculiar dress, in the Third of her published Lives. There is no notice, about the cutting of her hair, which in the profession of holy virgins was not practised, at this early period. The date for St. Brigid’s profession has been referred, to about the middle of the fifth century. That Maccaille then officiated, is to be found in that entry of the Cashel Calendars regarding his festival day, and this statement has been followed by Cathal Maguire. An old Poem, ascribed to St. Brogan Cloen, agrees with such a notion. On this occasion, according to another account, St. Brigid went to receive the order of penitence from Bishop Mel; or, in other words, to be invested with the religious habit, as already stated in her Life. Some modern writers have incorrectly stated, that our Apostle St. Patrick was the prelate who received the profession of the holy virgin, St. Brigid. However, it seems not improbable, that both St. Mel and St. Maccaille officiated, at this investiture. The latter might have been deputed by the former, to take a leading part in that solemn function, which led to the great works afterwards accomplished by the holy virgin. Thus, to each of them might fairly be attributed a part in the ceremony of veiling, although it be immediately and properly referable to the ministry of St. Maccalleus. When her father Dubthach found, that heaven had decreed his daughter to become a consecrated virgin, he desired that Melchon should have charge of her religious direction, and, accordingly, she was providentially conducted to the temple, by one who accosted her on her way, but who is not named. Perhaps, he may not have been any other than St. Mac-Caille. Other pious virgins accompanied St. Brigid, and to share her graces. Then took place that remarkable miracle of a great flame extending from St. Brigid’s head to the very roof of the church. In admiration of this phenomenon, the Bishop especially made diligent enquiries about the saint’s parents, he also learned her manner of living, from the time of her infancy. One of his clerics informed him, that she was Brigid, the wonder-worker, and a daughter to Dubtach. On hearing this, the Bishop was most anxious to comply with the virgin’s desires. Her good fame seemed to herald a future career of great usefulness in the Church. The Bishop who received her religious profession is stated, likewise, to have procured a suitable place, for the establishment of her nunnery. He presented her with as many cows, as there were members in her community ; but, the number of her virgins, at the time of her religious commencement, has been differently stated. The Third Life says, she left her father’s house attended by three, but it afterwards enumerates, eight postulants while the Fifth Life has seven.

    The home which St. Brigid occupied, in the beginning of her monastic seclusion, is thought to have been not far from the place where Mac-Caille lived. According to one conjecture, it was called Rath-brighde, or Brigid’s rath. This was situated within the territory of Fearcall, in Meath. Another supposition is, that it may have been at Tegh-Brighide, or Brigid’s House, in Kinel-Fiacha, the country about Kilbeggan. As St. Brigid was then very young and inexperienced, St. Mac-Caille appears to have devoted some portion of his time to her instruction, and to supply the religious necessities of her community. He exercised hospitality towards herself and her nuns; and, on one occasion, when they had been invited to a banquet, an interesting spiritual colloquy took place. In the opinion of the Bollandists, the veiling of St. Brigid took place, before A.D. 440; while Ussher places the event, at A.D. 467, and he states, that St. Patrick, or some one of his disciples, was reported to have given it to her, when she was little over fourteen years old. As her peculiar practice, and on the recommendation of St. Mac-Caille, to aim at excellence, in a special degree, St. Brigid selected Mercy, while her other religious applied themselves respectively to observe some chosen virtue, with great constancy and fervour. The Bollandists place the death of our saint, in the year 456, on supposition, that St. Patrick survived him four years. The Annals of Innisfallen have A.D. 484, for that event. The Chronicum Scotorum places Maccaille’s death, at A.D. 487. The Annals of Senat-mac-Magnus, of Clonmacnoise, those of the Island, and other authorities—such as Duald Mac Firbis—have 489. According to the Annals of the Four Masters, Bishop Mac-caille died in the year 489 which, after his usual manner. Rev. Dr. Lanigan interprets into A.D. 490. This latter, however, is the year set down for his death, in the Annals of Tigernach. The Felire of St. Aengus records the feast of St. Mac Caille, at the 25th of April, and with phrases conferring on him very exalted praise. A glossographer on the passage distinguishes him, as having his church in Cruacheii Brig Eli, in Ui-Faitge, and as having set the veil on St. Bridgid’s head, while he took Mochuda’s hand out of Rathin. This closes with an observation: “He comes not till the end of 435 years.” This seems alluding to some former legend regarding him. In the Martyrology of Tallagh, at this date, we meet with the simple entry, Mac Caille, Bishop. His festival occurs, on the 25th day of April, according to the Calendar of Cashel, as quoted by Colgan. Marianus O’Gorman has an entry of his festival, likewise, at this date. Again, Cathal Maguire has a similar account, in his Martyrology. On this day, April 25th, the Martyrology of Donegal records the festival of Maccaille, Bishop. The foregoing relation contains all that is distinctive and known, relating to the venerable man.

     

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  • Saint Tetgaill of Lann-Ela, April 16

     

    A 6th/7th-century abbot of Lann-Ela, Tetgaill (Tetghal), is commemorated on April 16. The monastery of Lann-Ela was founded by the poet saint Colman who had died roughly a century before Abbot Tetgaill, as Canon O’Hanlon explains:
    ST. TETGAILL OR TETGHAL, SON OF COLBRAIN, BISHOP OF LYNALLY, KING’S COUNTY.
    [SEVENTH AND EIGHTH CENTURIES.]

    We find, entered in the Martyrology of Tallagh, the name of Tetgaill Mac Colbrain, at the 16th day of April. The patronymic, given with his own proper name, does not reveal more than the name of his father: of his family line, we are ignorant. Tedgalius is the Latinized form of this holy man’s name. He was born, as we may suppose, in the seventh century; but, where his education had been received does not appear. He was Abbot of Lann-Ela. This place is thought to have derived its origin from St. Colman Elo, who died in 610, and who first erected here his Lann or Church. In pagan times, the locality was called Fiodh-Elo, or Elo-wood, which is said to lie in Feara Ceall, in the country of the southern Hy- Lynally. It contains the ruins of a church; but, decidedly, these are not old, yet that wall, which encloses the graveyard, appears to be very ancient. To the south of Lynally Church stands a moat, said to contain vaults built of lime and stone. Lann-Ela has been identified with the village of Lynnally, in the barony of Ballycowan, King’s County. The Four Masters make St. Tethghal Bishop of this place. There can hardly remain a doubt, that the Tethgaill here noted should not be identified with that bishop of Lynally, who is mentioned, in our Annals. He appears to have died, on the 16th of April, A.D. 709. The same date has been assigned for his death, by the local ecclesiastical historian. The festival, in honour of Tetghal, was celebrated, on this day, as we read in the Martyrology of Donegal. At the xvi. of the May Kalends, which corresponds with the 16th day of April, the Irish Calendar, now preserved in the Royal Irish Academy, has a peculiar notice of his festival and period.

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