OMNIUM SANCTORUM HIBERNIAE

ALL THE SAINTS OF IRELAND

  • Saint Blathmac of Iona, January 19

    January 19 is the feast of a martyred monk of Iona, Saint Blaitmaic (Blathmac). Last year I posted on the martyrdom of this brave monk at the hands of the Vikings, using John Marsden’s book ‘The Fury of the Northmen’ to put the event into its historical context. He believes that the saint was subjected to a particularly gruesome form of blood sacrifice. That post can be found here. It contains extracts from the biography of the saint written by Walafrid Strabo within a couple of decades of the event, and Marsden also makes some interesting points about the transfer of saints’ relics at this time. This year, however, I offer a paper from the Irish Ecclesiastical Record which summarizes the life and death of Saint Blaitmaic. Although the contribution is unsigned, the author is in fact none other than dear old Canon O’Hanlon and represents his entry for the saint at January 19 in the first volume of Lives of the Irish Saints.

    ST. BLAITMAIC, OF IONA, MARTYR.
    SOME individuals are heroic in action; others in patient suffering. This noble saint, whose memory is held in honour on the 19th day of January, justly deserves the meed of praise for his fortitude under both aspects. Blaitmaic’s biography has been elegantly composed, in Latin hexameter verses, by Walafridus or Galafridus Strabo, a learned Benedictine monk, who died A.D. 847. This celebrated writer was an accomplished mediaeval poet. His greatly admired composition was written at the instigation of a venerable superior, Felix, and it appeared most probably some short time after the tragic but glorious death of the noble subject, suggesting Strabo’s fine poem.
    We are unable to state on whose authority events associated with the life of Blaitmaic depend, as they are metrically narrated by Strabo; but it is probable, they had been taken from some relation given by monks connected with Iona monastery. These informants, too, might have had a personal knowledge concerning the martyred Christian hero, and even of the circumstances attending his death. His interesting Acts have been frequently written in various forms, as well in prose as in verse.
    St. Blaitmaic or Brah Mac, which name, according to Strabo and Bollandus, means ” the beautiful son,” seems to have been gifted with singular graces even from his very infancy. This child, the delight of his parents, was of Royal extraction, and of noble birth. He was born in Ireland, most probably, about the middle of the eighth century. St. Blaitmaic was prospective heir to his father’s possessions, the ornament and hope of his family and country.
    At an early age he was distinguished for almost every virtue and merit. He is described as being of sound judgment, prudent, a great lover of holy purity, and humble, notwithstanding his exalted birth. The innate nobility of his soul surpassed that of his race. Accomplishments were not wanting to add a royal grace to his character ; sober and circumspect, he was pleasing in mien, and agreeable in disposition . Although remaining in the world he was not one of this world’s votaries. He had resolved upon devoting himself wholly to religious services, but kept this secret locked up within his own breast, until such time as he could most conveniently put his resolution into practice. Without his father’s knowledge, Blaitmaic withdrew privately to a monastery, where he practised all exercises of a monastic life, until his retreat was discovered.
    Hereupon, the fond parent, who loved his son according to the instinct of worldlings, repaired to this monastery; and he brought a band of friends and acquaintances, whose exertions and entreaties it had been supposed must have exercised great influence in changing Blaitmaic’s purpose. Besides the chiefs and people, a bishop and several abbots united their persuasions with those of his father to induce the Saint to resume his former rank. But the pious prince resisted all these solicitations, and persevered in his happy course of life.
    He looked upon himself as a servant to all the religious in the monastery, although esteemed beyond expression by his fellow-cenobites. He was distinguished by religious silence, and the observance of monastic discipline: by attentive study of the sacred Scriptures and books of ecclesiastical science, he edified all through his conduct and conversation. In due time, he was made superior of the religious community; and this band of religious he governed more by example than by precept. Christ Jesus was the sole object of his praise and glory, as of his discourse and allusions. Peace was his shield, prayers were his coat of mail; patience was his field for victory, and the word of God his sword; mildness characterized his conduct towards the monks; he became all things to all of them, that he might gain all to Christ. He was ever hopeful and loving; practising every virtue and avoiding every imperfection; and ever referring his actions to the great Author of our being. Thus his example brightened as a beacon before the eyes of his disciples; and these latter progressed towards perfection under the directing zeal of their saintly superior.
    Our Saint burned with a desire of martyrdom; and to attain this object, he had often attempted to visit strange lands, but had been prevented by his people. On a certain occasion, Blaitmaic thought to effect his retreat under cover of night, and through a secret path. He was accompanied by a small band of disciples; but the fugitives were arrested and brought back. However, his wishes were at length gratified; for he contrived to escape from his native country. Blaitmaic directed his course to Iona, “the sacred isle” of Columba. The Danish ravages had been frequently directed against the shrines and altars of unprotected religious that peopled this known island. But, in a knowledge of this fact, Blaitmaic grounded his hopes for securing to himself the palm of martyrdom.
    He had been gifted from on high with a spirit of prophecy. Hence, before a hostile irruption, which took place after the commencement of the ninth century, Blaitmaic predicted to his companions, in Iona monastery, a storm which was about to burst upon them. This seems to have occurred during the incumbency of Diarmait, the twentieth abbot in succession to the great St. Columkille.
    Before the northern pirates, with their fleet, had reached the shores of Columba’s sacred isle, Blaitmaic called the monks together, addressing them as follows: ” My friends, consider well the choice which is now left you. If you wish to endure martyrdom for the name of Christ, and fear it not, let such as will remain with me arm themselves with becoming courage. But those who are weak in resolution, let them fly, that they may avoid impending dangers, and nerve themselves for more fortunate issues. The near trial of certain death awaits us. Invincible faith, which looks to a future life, will shield the brave soldier of Christ, and the cautious security of flight will preserve the less courageous.”
    These words were received by the religious with resolutions suited to the confidence or timidity of each individual. Some resolved to brave the invaders’ fury, together with their holy companion ; some betook themselves to places of concealment until this hostile storm had passed.
    On the morning of January the 19th, A.D. 823, 824, or 825, St. Blaitmaic, robed in vestments of his order, had been engaged in celebrating the Holy Sacrifice of the Mass. Whilst he offered up the Immaculate Host, he stood as a self-immolated victim, prepared for sacrifice. The band of his faithful religious, anticipating a coronal of martyrdom, knelt around ; with tears and prayers they besought mercy and grace before the throne of God. This, truly, must have been a sublime spectacle, and one never yet surpassed in the records of human heroism. Whilst engaged in these services,the loud shout of their destroyers was heard thundering without the church. The Pagan and pirate Danes rushed in through its open doors, threatening death to the religious, and almost immediately afterwards these barbarous threats were put in execution. The monks, expecting this irruption, had the precaution to remove a rich shrine, containing St. Columba’s relics, from its usual place. They buried it under ground, so that it might thus escape the profanation of those savage invaders. That rich prize was what the Danes chiefly sought. They urged Blaitmaic to show them the place of its concealment. But our Saint, who knew not the particular place where it was buried, with unbending constancy of mind opposed himself to this armed band. Although unarmed himself, he put forth some futile efforts of strength to stay the ravages of his enemies. He cried out, at the same time, “I am entirely ignorant regarding those treasures you seek for, and where they are buried. But, even had I a knowledge of all this, my lips should yet be closed. Draw your swords, barbarians, take my chalice, and murder me. Gracious God, I humbly resign myself to Thee!” The barbarians immediately hewed him into pieces with their swords, and with more diabolical rage, because they were disappointed in their expectations for obtaining spoil. At this time the Abbot Diarmait was probably absent from Iona, and the holy martyred priest it would seem, worthily represented their Superior’s authority among the religious. The body of St. Blaitmaic was buried in that place where his glorious crown of martyrdom had been obtained, according to his biographer Strabo; and many miracles were afterwards wrought in favour of several persons, through the merits and intercession of this great soldier of Christ.
    We have not been able to discover whether our Saint ever enjoyed any superior dignity at Iona; but it would seem, from the preceding narrative, that he exercised considerable influence over the minds of his brethren on that island. We are told that in the Irish language this Saint is called Blathmhac. The first syllable of this compound name has an equivocal signification. Blath, when pronounced long, has the literal meaning ” a flower,” and the metaphorical signification “beautiful;” when pronounced short, it is rendered into the English words “honour” or “fame.” The word Mhac is Anglicised “son.” Truly was this heroic man named. For not alone was he the son and heir apparent to his father’s temporal possessions, but he became one of God’s glorified children, secured in the enjoyment of a heavenly inheritance. He plucked the flower of martyrdom with unbending constancy, and he blooms with distinguished brilliancy, “as the apple-tree among the trees of the woods.” His memory deserves to be honoured in the Church, since he achieved a distinguished reputation. This is one, likewise, which no concurrence of events can ever tend to tarnish or destroy.
    Irish Ecclesiastical Record, Volume 9 (1873), 502-508.

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  • Saint Dicuil of Lure, January 18

    January 18 is the feastday of Saint Dicuil, (Desle, Deicola) founder of Lure, a monastery famed for its learning across many centuries. Saint Dicuil was one of the missionary companions of Saint Columbanus, and his story is one of those explored by Margaret Stokes in her book on the remains of Irish saints in France:
    LEGEND OF ST. DEICOLA (ST. DESLE).
    THIS saint was a native of Leinster, and first became a friend of St. Columban at Bangor in Down, where he was distinguished for his learning and piety, and Columban conceived a great love for him. One day he said to Deicola, “How does it happen that your face is always shining with joy, and nothing seems to trouble your soul? ” And Deicola answered, “It is because nothing can ever part me from my God.” Though an older man than St. Columban he followed him on his pilgrimage, and lived with him at Annegrai and at Luxeuil. In the year 600, when St. Columban and his Irish monks were expelled from Luxeuil, St. Deicola hoped to be able to follow his master into banishment; but he had not gone more than a few miles along the valley of the river Ognon, when his strength broke down at a place called Vepras, near the town of Lure. He was an aged and infirm man at this time, and, throwing himself at the feet of St. Columban, he prayed him to let him finish his earthly pilgrimage among the trees of the forest in which they found themselves. The sorrow of Columban was very great at the thought of leaving his oldest friend, and one whom he so honoured, alone in the wilderness; but, setting the will of God before his own, he answered, saying, “May the Almighty Lord, for the love of whom you have left your native land, grant that we meet before His face in heaven.” At these words St. Deicola, knowing that the hour of parting had come, fell upon Columban’s neck, and said, ” May the Lord bless you all the days of your life with all the blessings of Jerusalem.” Then St. Columban went on his way, and St. Deicola remained in the forest alone. It was in a vast expanse of country, only peopled by wild animals; tract beyond tract of marshy and uncultivated ground. Here, without human help, but sustained by his sure faith, Deicola cast his care upon the Lord, and then plunged into the woods to seek a place where he might build his house. He remained without food or drink until the next morning. Kneeling on the ground, he struck it with his staff, and a fresh stream of water sprang forth, from which he drank. He then rose up refreshed, and continued his way until he reached a clear space in the forest, where a herd of swine were feeding. The swine-herd, who was in charge of them, was startled at seeing this old man, of unusual height and noble presence, clad in a strange costume, come forth from the wood. He said, “Who are you, and whence do you come? What do you seek in these wild places, coming thus without guide or companion?” “Fear nothing, my brother,” said Deicola ; “I am a traveller and a monk, and I ask you in charity to show me a place where I may build my cell.” The swine-herd replied that he only knew of one spot, called Lutra (Lure), a very marshy place, where he would have plenty of water. ” But I cannot be your guide,” he added, “for my herd would stray away in my absence.” Deicola looked at the swineherd, and answered, “Here, my son, take my staff, and fix it in the ground, and it will take thy place with the swine, and guard them till thy return.” So saying, he planted his staff in the ground, and the swine crouched in a circle round it. The swineherd followed the old man, and led him to the site he had spoken of, where the saint fixed his tent beside a well. When the swineherd returned to his herd he found them as he left them, grouped around the staff.
    The solitude of the saint was broken one day by a visit from King Clothair II. This prince, now head of the Frankish monarchy, had gone out hunting in the ancient forest of Sequania, and was in pursuit of a huge boar, who sought refuge in the cell of the old monk. The beast, terrified and panting, crouched at the feet of Deicola, as if in search of pity and protection, and the saint, laying his hand upon his head, said to him, “Since thou hast sought charity here, thou shalt find safety also.” He then went and stood at the door of his cell; the pack of hounds came on at full speed, baying loudly, but suddenly stopped before the door, as if they were afraid to advance. The huntsmen hurried to tell the king, who approached that he might see this miracle. When he learned that Deicola was a friend of Columban, whose name he had always honoured, the king left off his hunting that he might sit some while in the cell of the old recluse. He asked, ” What are your means of living, and how do your brethren fare in such a wilderness as this?” “It is written,” said St. Deicola, ” that they who fear God shall want for nothing. We are poor, it is true, but we love and serve the Lord; that is of more value than much riches.”
    Some time after this event King Clothair made a solemn grant to this rising community of all the forests, pastures, and fisheries possessed by the fiscal in the neighbourhood of Lure; to these he added a town named Bredana, with its church and vineyard of St. Antoine.
    When Deicola (Desle) first settled here, he found that there was a church dedicated to St. Martin, on the summit of a neighbouring hill, to which the lord of the district, Werfarius, had appointed a priest for the holy office, and to this sanctuary Deicola went by night to offer praise and prayer to God, and each night that he approached the door was opened by angels for him. But the priest in residence was displeased when he heard this, and said to his congregation, “I will remain here no longer because of this itinerant monk. He lies hidden in the forest all day, and then comes forth at night, and by some unknown enchantment the door of this temple opens at his approach.” The people advised patience, saying, “The truth will come to light some day. If this monk’s power be of God we cannot hinder him ; if it prove otherwise, we shall treat him as an impostor, and drive him pitilessly forth from our land.”
    So Deicola (Desle) continued to pray in the church of St. Martin by night, and the fame of his miracles and holy life inflamed the anger of the priest against him, so that he closed the doors and windows of the church with thorns and branches; nevertheless, the saint kept on his nightly vigil without hindrance. The priest appealed to the lord Werfarius, who was of a cruel and angry temper, and who was then living in his castle of Analesberg, or Lawesberg, near Chalonvillars, south-east of Belfort. He commanded that Deicola should be seized and chastised; but no sooner had the order gone forth, than the prince was seized with a mortal illness and died. His wife Berthilia, seeing the hand of God in this, sent to entreat the saint, whom her husband had unjustly condemned, to come to her aid.
    When Deicola arrived he was weary and heated by the long journey, and seating himself, he took off his cloak. A servant advanced to lay it down, when suddenly it was seen suspended in the air, hanging on a ray of sunlight that had penetrated into the chamber. Seeing this. Berthilda threw herself at his feet, and praying for her husband’s soul she sought to repair his cruelty to the saint by endowing his church with land and with the Church of St. Martin. Thus enriched, a spacious monastery arose at Lure in a few years, where men of one heart and one soul kept up the Laus perennis night and day, and spent their days in labour and in prayer. Two churches, one dedicated to St. Peter, the other to St. Paul, were added to the buildings.
    When all these things were accomplished Deicola, feeling his end approach, called his follower Colombin and his monks to his side, and they took the last Sacrament together; then he spoke to them in wise and touching words, bidding them of all things to remember charity, and with fervour to strive against the difficulties that beset the way to heaven. Having parted from each of his children with a loving embrace, he fell asleep on the 18th of January, A.D. 625, and his disciples buried him with honour in the place where he had died, in the Oratory of the Holy Trinity.
    The saint seemed to live again in his follower Colombin, and the fame of Lure was spread throughout Franche Comte and into the Vosges and Alsace. And thus it was that St. Deicola laid the foundations of this great abbey of Lure, which ultimately became one of the richest abbeys of France, and which twelve centuries later numbered princes of the Roman Empire among its abbots.
    Margaret Stokes, Three Months in the Forests of France – A Pilgrimage in Search of Vestiges of the Irish Saints in France (London, 1895), 41-44.

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  • Feast of St. Anthony of Egypt on the Irish Calendars, January 17

    Pictorial Lives of the Saints (1878)

    In the first volume of his Lives of the Irish Saints, Canon O’Hanlon notes the commemoration on some of the earliest Irish calendars of the Feast of Saint Anthony of Egypt:

    Feast of St. Anthony, Monk and Apostle of the Thebaid in Egypt. [Third and Fourth Centuries.]
    Although this great monastic master had no particular connexion with Ireland, he was specially venerated there, as would appear from our most ancient calendars. At the 17th of January the following stanza occurs in the Leabhar Breac copy of the Felire of St. Oengus. The original Irish and the English translation have been supplied by Professor O’Looney :—
    C. xui. kl. We should often praise
    Though they are not in our conversation
    The band who were crucified without crime
    On the feast of the monk Anthony.
    The Franciscan copy of the Martyrology of Tallagh places him likewise among the native saints, at this date, although no less than twenty-seven foreign saints precede these, according to the generally observed plan in this ancient calendar. Hence we may infer, that the patriarch of eastern monasticism was greatly honoured in the early Irish Church, where his spirit of asceticism was wonderfully emulated by so many self-denying members.
    St. Anthony was born at Coma in Upper Egypt, A.D. 251; when still a very young man he retired to the desert; about the beginning of the fourth century he engaged in the work of founding monasteries; after great labours and mortifications his death took place A.D. 356. The great St. Athanasius has written his life.

    Content Copyright © Omnium Sanctorum Hiberniae 2012-2015. All rights reserved.