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Tag: Céile-Dé

  • Oentú Maelruain – The Unity of Maelruain

    July 7 is the feast of of Saint Maelruain, and there is a list of his particular disciples preserved in a poem known as the Oentú Maelruain (The Unity of Maelruain) in the Book of Leinster:

    “Maelruain, Maeltuile, glorious in deed,
    Maelanfiad of Dairinis,
    The three Flands, Maeldithrub zealous,
    Dimman, Dalbach, Feidlimid.

    Diarmuid, Eochaid, sublime the tale,
    And Oengus Ua Oibleim,
    The folk of that unity all
    (Are) round Maelruain, round Maeltuile.”

    Father Peter O’Dwyer, who has made a particular study of the Céile-Dé as a reform movement, says that ‘an Oentú or union was a close relationship between communities or particular persons’. There are 12 names on the list, in addition to Maelruain’s own, and Father O’Dwyer suggests that this is based on the ‘grouping of Christ and the 12 apostles.’ He goes on to try and put a little meat on the bones of these characters:

    ‘Maeltuile is the second name on the list. The fact that the latter has a dísert situated in County Westmeath is significant. Kenney rightly points out that both dísert and anchorite are part of this reform.

    Maelanfaidh, Abbot of Darinis, lived more than a century before Maelruain and is included probably because the latter had special reverence for him.

    Flann mac Fairchellaig (+825), Abbot of Lismore, Emly and Cork, is contemporaneous with the reform movement.

    Flann mac Duibthuinne is most likely the Flann mac Duibhchonna who appears in the Tallght documents and, in common with his namesake, hails from Daire na bhFlann which probably owes its change of name to them.

    The next Flannan may be from Cill Áird, County Clare (+778). Or he may be a Flann connected with Daire na bhFlann if we follow the second version of the Oentú in the Book of Leinster.

    We know a good deal about the next member, Maeldíthruib, since he lived in the Tallaght Community for a period under the direction of the master and later returned to Terryglass. He was a young, enthusiastic and eager questioner who had great respect for his ‘hero’. He wished to have access to all the sacred writings which had come to Ireland, to serve in the most perfect community. These wishes are a good summary of the central idea of the movement. He died, anchorite and suí (wise man) of Terryglass in 840.

    Dimman was an anchorite in Ara (Limerick/Tipperary) who died in 811 (Annals of Ulster, 810).

    Dalbach, who died c.800, belonged to Cúl Collainge, near Castlelyons, County Cork.

    The next member of the ‘unity’ is a rather strange character, Feidlimid mac Crimthann, born in 770, who became King of Cashel in 820. His marauding exploits, which include the burning of monasteries, set him apart from the other members and made him a rather unlikely model, though Professor F.J.Byrne classes him as ‘a powerful champion of the Céile-Dé’.

    Diarmait, the founder of Dísert Diarmata (Castledermot, County Kildare) in 812, was probably very deeply motivated by the reform. The monastic school, with its scriptural crosses, and the possibility that he was the scribe of the Milan glosses, suggest that it was an important centre of scriptural studies and Christian art.

    The last name in the ‘unity’ is Oengus, a very gifted man. A considerable number of his writings still survive. It is quite probable that he received his early training in Cluain Eidnech in County Laois. He came to Tallaght to benefit from Maelruain’s direction. He had a dísert near the river Nore in County Kilkenny. The story [in the Martyrology of Oengus) tells us that on his way to Tallaght he stopped at Cúl Beannchair, County Laois, where he got the idea of writing a martyrology. Having arrived at Tallaght, he concealed his identity and was given heavy work in the kiln. Finding one of Maelruain’s pupils who could not not learn his lesson, he helped the boy to such an extent that Maelruain found out who he was and chided him for concealing himself. Oengus had great respect for the master as we see in his writings. Some time later he returned to Cluain Eidnech where he died on March 11, possibly 830.

    These names point to a Munster origin. With the advent of Maelruain the reform found a firm base in Tallaght and influenced Finglas. He attracted disciples from other parts of Tipperary, Laois, Cork and Westmeath and it spread to Kildare, Clonmacnoise, Iona and Loch Cré, near Roscrea. Louth and Clonfert are also quoted in the documents. The culdees found their longest duration in Clonmacnoise, Terryglass and Armagh.

    Peter O’Dwyer, Towards a History of Irish Spirituality (Columba, Dublin, 1995), 45-6.

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  • The Litany of Aengus, Céile Dé

    On March 11 we commemorate Saint Aengus (Oengus) the Martyrologist, a saint associated with the Céle Dé monastery of Tallaght. The story of how Saint Aengus came to Tallaght and of how he came to compose his famous Félire can be found in last year’s post here. The name of Saint Aengus is also associated with a number of other writings, including the litany below, which is one of a number of hagiographical tracts preserved in the Book of Leinster. The attribution to Saint Aengus the Martyrologist was made by the 17th-century hagiologist, Father John Colgan, and followed by writers ever since. However, Wesley Follet, a modern scholar who has cast a critical eye over the Céli Dé movement, argues that Colgan’s grounds for doing so are not well-founded. They seem to rest on nothing more than the fact that in the Book of Leinster these tracts come immediately after the Martyrology of Tallaght. Colgan therefore concluded that they too had been produced by Saint Aengus, not knowing that the Book of Leinster does not preserve the original order of these texts. Follet argues that when correctly assembled, according to the medieval foliation, these hagiographical tracts stand apart from the Martyrology of Tallaght and there is no reason to link them either to that text or to Saint Aengus. He also makes the point that ‘Recalling Mael Ruain’s disapproval of anyone who ‘deserts his country’ (déreich a tír) it seems doubtful that a litany of pilgrim saints who either arrived from abroad or who left Ireland for foreign lands has anything to do with Céli Dé. ‘ (Céli Dé in Ireland: monastic writing and identity in the early Middle Ages (Boydell, 2006), 157). Whoever authored this litany, however, which Follet characterizes as ‘more learned in tone than devotional’, it remains a wonderful listing of saints and of the practice of pilgrimage and the presence in Ireland of Saxon saints, of Romans, of Gauls and perhaps most interestingly, of ‘seven Egyptian monks’. Saint Brigid gets a mention too as do a number of other famous Irish saints including Brendan and Kevin. The translation below is of the first part of the litany, which featured in the May 1867 edition of the Irish Ecclesiastical Record. I have not attempted to reproduce either the Irish text or the introduction and accompanying notes, but you can find both in the original volume. The piece is signed B.M.C., the initials I assume of the scholarly priest Bartholomew Mac Carthy (1843-1904), who was a contributor to the journal.

    The Litany of Aengus Céile Dé.

    [From the Book of Leinster.]

    Note: The words which we have put in brackets are written in the original handwriting as a gloss over the names which they follow in the text. Many of them are almost defaced.

    Seventeen holy bishops, and seven hundred favoured servants of God, who lie in Cork with Barri and Nessan, whose names are written in the heavens; all these I invoke unto my aid, through Jesus Christ.

    Seven times fifty holy bishops, with three hundred priests whom St. Patrick ordained, and three hundred alphabets in consecrating churches, of which was sung:

    Seven times fifty holy senior bishops
    The Saint consecrated ;
    With three hundred pure priests,
    Upon whom he conferred orders.
    Three hundred alphabets he wrote,
    Good was the colouring of his hand ;
    Three hundred beautiful churches he left
    Which he raised from the ground:
    All those I invoke unto my aid, through Jesus Christ.

    Thrice fifty holy bishops who lie in the island of Ard Nemhid, I invoke, etc.

    Three hundred and fifty holy bishops, three hundred and fifty priests, three hundred and fifty deacons, three hundred and fifty subdeacons, three hundred and fifty exorcists, three hundred and fifty lectors, three hundred and fifty ostiarii, and all the saints, with the blessing of God, in Loch Irchi, in the territory of Muscraighe, and Hy-Eachach Cruadha. As is said :

    The protection of Loch Irchi,
    In which is a sweet-toned bell :
    Numerous as leaves upon trees,
    Are the saints who around it dwell :
    All these I invoke unto my aid, through Jesus Christ.

    Twenty saints in Glendalough with Caemghin, the illustrious priest; Mochoe of Nairid; Melanfis; Molua of Cluandalough; Morioc of Inisbofin; Affinus, (a Franc) and priest; Cellach, a Saxon and archdeacon; Dagan, (of Inbhir Dalia); Moshenoc, (of Mughna); Mochonoc, (of Gaainm) ; Mosinu, (of Glen Munaire); Mobai, (son of Ui Allae); Rufin, (an anchorite); Mogoroc (of Derghne); Silan (a bishop); Darchell (an abbot); Molibha, (Mac Araidhe); Guaire, (Mac Daill); Glunfal, (of Sletty); Murdebur, (brother of Caeman), a wise man and scribe; Corconutan, (brother of Muadha); Aedan Mac Congnaid, (brother of Caeman); Lochan from Cill Manach Escrach; Enna; Petrain (of Cill Lainn); Mothemmoc and Menoc, etc., I invoke, etc.

    Seven and twenty holy bishops in Cill Manach Escrach, with Lochan and Enna, I invoke, etc.

    Two thousand nine hundred and ten priests in Cluanraor, with Moedhoc and Mac Ineicis (son of the Sage), I invoke, etc.

    Three thousand three hundred, with bishop Gerold, and fifty saints of Luighni in Connaught, who settled in Mayo of the Saxons, I invoke, etc.

    Seventeen holy bishops in Gill Ailech, in Hy-Echach; two holy bishops in Durthach Hy-Briuin, in Cualgne; and seven pilgrims in Imlech Mor, I invoke, etc.

    Thrice fifty holy bishops, with twelve pilgrims under Sinchell the elder, a priest; Sinchell the younger, a bishop; and the twelve bishops who settled in Gill Achidh Dromfota, in Hy-Falghi. These are the names of the bishops of Cill Achidh:

    Three Budocis. Nine Grucimnis. Three Conocis. Twelve Uennocis. Morgini. Twelve Contumanis. Six Vedgonis. Twelve Onocis. Six Beuanis. Senchilli. Six Bibis. Britanus, from Britain. Nine Glonalis. Cerrui, from Armenia. Nine Ercocinis.

    All these I invoke unto my aid, through Jesus Christ.

    Thrice fifty crews of Roman pilgrims, who settled in Hy-Imele, under Notal, Neman the chaste, and Corconutan, I invoke,
    etc.

    Three thousand confessors who assembled in Munster to discuss one question along with bishop Ibar, to whom the angels of God carried the great feast which St. Brigid had prepared for Jesus in her heart, I invoke, etc.

    Thrice fifty rule observant ecclesiastics, every one of them a Gaedhil, who went together on pilgrimage, under Abban, son of Ui Cormaic, I invoke, etc.

    Thrice fifty other pilgrims, descendants of the men of Rome and Letha, who went with Abban, I invoke, etc.

    Seven hundred true monks who were buried in Rathiun, before the coming of Mochuda, upon being expelled thence to Lismore, I invoke, etc.

    Eight hundred monks who settled in Lismore with Mochuda, every third of them a favoured servant of God, I invoke, etc.

    Thrice fifty true monks under the direction of bishop Ibar, I invoke, etc.

    The monks of Fintan, son of Ui Echach. They partook not, save of the herbs of the earth and water; it was impossible to count them because of their great number. Amongst them were eight Fintans, I invoke, etc.

    Four thousand monks, with the blessing of God, under the direction of Comgall of Bangor, I invoke, etc.

    Thrice fifty true martyrs under the direction of Munna, son of Tulchan, upon whom no one is ever buried, I invoke, etc.

    Thrice fifty true pilgrims who went with bishop Buti beyond the sea; and ten holy virgins, with God’s blessing, I invoke, etc.

    The twelve pilgrims who went beyond the sea with Moedhog of Ferns, I invoke, etc.

    Twelve youths who went to heaven with Molasse without sickness, the reward of their obedience, I invoke, etc.

    Twelve youths who went with Colum-Cille on a pilgrimage to Scotland, I invoke, etc.

    The twelve youths of whom Brendan found the survivor in the island of the Cat, I invoke, etc.

    Thrice twenty men who went with Brendan to seek the land of promise, I invoke, etc.

    Thrice fifty true monks, with the blessing of God, in Dairiu Chonaid, I invoke, etc.

    Four-and-twenty from Munster, who went with Ailbi upon the sea, to reach the land in which Christians ever dwell. The confessor whom Brendan met in the promised land, with all the saints who perished in the isles of the ocean, I invoke, etc.

    Colman the Fair with twelve companions in the great house of Cortnae, I invoke, etc.

    The Romans in Achudh Galma, in Hy-Echach, I invoke, etc.

    The Romans in Letar Erca, I invoke, etc.

    The Romans and Cairsech, daughter of Brocan, in Cill Achudh Dallrach, I invoke, etc.

    Cuan, a Roman, in Achill, I invoke, etc.

    The innocent youths in Gill Ailche, that is, thrice fifty youths,

    Alfinus, a holy pilgrim, Moehonoc, Mochasco, and Anfegen, with all their companions in Teach Na Commairge, I invoke, etc.

    The Romans in Cluan Caincumni, I invoke, etc.

    The pilgrims in Cluan Cainmor, I invoke, etc.

    The Romans with Aedan in Cluan Dartada, I invoke, etc.

    The twelve Conchennaighi with the two Sinchells in Cill Achidh, I invoke, etc.

    The Conchennaighi with Manchan of Leithmor, I invoke, etc.

    Seven Egyptian monks in Desert Uilaigh, I invoke, etc.

    The pilgrims with Mochua, son of Luscan, in Domhnach Resen, I invoke, etc.

    The pilgrims in Beluch Forcitail, I invoke, etc.

    The pilgrims in Cuil Ochtar, I invoke, etc.

    The Gauls in Saillidu, I invoke, etc.

    The Gauls in Magh Salach, I invoke, etc.

    The Gauls in Achudh Ginain, I invoke, etc.

    The Saxons in Rigar, I invoke, etc.

    The Saxons in Cluan Mucceda, I invoke, etc.

    The pilgrims in Innis Puinc, I invoke, etc.

    The twelve pilgrims in Lethglas Mor, I invoke, etc.

    The twelve monks of the Community of Finnio in Ard Brendomhnaig I invoke, etc.

    ‘The Litany of Aengus Céile Dé’ in The Irish Ecclesiastical Record, Volume 3 (1867), 385-397.

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  • Saint Maelruain of Tallaght, July 7

     

    7th July sees the feastday of an important monastic saint – Maelruain of Tallaght, County Dublin. The name of this great abbot is inextricably linked with the movement known as the Céile-Dé, anglicized as Culdees. The received wisdom about the Céile-Dé is that it was a reform movement which sought to restore a stricter ascetic discipline to an Irish church which had grown lax. Contemporary scholars have begun a critical examination of this thesis too, Westley Follett’s 2006 study Céle-Dé in Ireland: Monastic Writing and Identity in the Middle Ages, challenges the idea that Céile-Dé was primarily a reform movement at all. The Céile-Dé exerted a certain fascination for some writers at the time of the Reformation who saw them as proto-Protestants standing against the corruption of the Roman church. Romanticism has re-surfaced in the latest wave of ‘Celtic Christianity’ where ‘culdees’, like ‘soulfriends’, are very much in vogue. And no modern ‘Order of the Culdees’ seems to be complete without at least one leader called Maelruain. So what do we know of the historical Maelruain of Tallaght?

    His feastday is attested to in the earliest Irish calendars, not surprisingly as Oengus the martyrologist, was himself numbered among the Céile-Dé. Oengus pays tribute to his old master in the entry for July 7th thus:

    “With a great beautiful host, Parmenius’
    heavy troop, Moelruain ran to heaven,
    splendid sun of the isle of the Gael.”

    He repeats the sun motif in the Prologue to the calendar:

    225. MaelRuain after his pious service,
    the great sun on Meath’s south plain,
    at his grave with purity
    is healed the sigh of every heart.

    The later Martyrology of Donegal relates a story of the mother of Saint Brendan of Birr in connection with Maelruain’s famous monastic foundation:

    7. F. NONAS JULII. 7.

    MAELRUAIN, Bishop, of Tamhlacht, in Leinster. Tamhlacht is between Ath-cliath and Cill-dara. Maelruain is of the race of Eochaidh, son of Muireadhach, who is of the seed of Heremon. Brocseach was the name of his mother.

    Mainnsena, the mother of Brenainn, of Biorr, came to Saighir, and she was desirous of going to the island of Doimhle; “Go not,” said Ciaran, of Saighir, “but it is in Tamhlacht thy own resurrection and the resurrection of thy son, Brenainn, shall be.” He died A.D. 787.

    Canon O’Hanlon, in his Lives of the Irish Saints, gives a fascinating glimpse into the survival of popular devotion to Saint Maelruain well into the 19th century:

    Saint Maolruain or Maelruain, Abbot of Tallagh, County of Dublin 

    [Eighth Century]

    It is greatly to be regretted, that we have so few personal records of a saint, who was so very remarkable in his time, and whose life had such a marked influence on the revival of religion and literature in the early Irish Church. We do not know where he had been educated, although it seems to be a fact well established, that he had been well grounded in a religious and literary training, before he thought of establishing his own very celebrated school. He must have resolved on leading a religious life, when young, and he was probably advanced to holy orders, when he was of an age to assume their obligations…

    It is stated, that St. Maelruan founded a church, in honour of God and of St. Michael the Archangel, in the year 769. This, likewise, is the date given for the first erection of Tamlacht-Mailruain, in the Annals of the Four Masters…; and, if we may draw an inference from a Festival set down in its Calendar, the 10th of August was a day on which the holy founder brought to or deposited at that place the relics of venerated Martyrs and Virgins, with suitable rites and ceremonies.

    ..Besides his other excellent virtues and accomplishments, St. Maelruain is traditionally regarded as having indulged in literary work, and he is credited with having been a poet. Yet of his genuine metrical compositions, we doubt if many of them have been preserved. An Irish poem is said to have been composed by St. Maelruan of Tallagh. A much more important compilation has come down to our times, and it is known as the Martyrologium Tamlactense, or the “Martyrology of Tallaght.” It has been supposed, that the conception and authorship of this work were due, in the first instance, to St. Maelruain ; although, it is thought, he received assistance in its preparation, from the celebrated St. Oengus the Culdee, who was a subject and an inmate of his monastery…

    One of the eight Ecclesiastical and Religious Rules established in Erinn, and the sixth in chronological order, was that of St. Maelruain. It is known as the general Rule of the Céile-Dé , vulgarly called the Culdees. It contains a minute series of regulations for their lives, their prayers, their preachings, their conversations, their confessions, their communions, their ablutions, their fastings, their abstinences, their relaxations, their sleep, their celebrations of Mass and their other duties… It is said, that Moelruain originally composed his Rule for the Céle-Dé in metre…

    It has been stated, in the “Annals of the Four Masters,” that St. Maelruain, Bishop of Tamhlacht Maelruain, died, on the 7th of July, A.D. 787. Yet, under the head of Tamlacht, Duald Mac Firbis enters, Maolruain, bishop of Tamlacht, at A.D. 789, and at the 7th of July. According to the Annals of Ulster, Maelruain of Tamlacht, a bishop and soldier of Christ, slept in peace, in the year 791. However, Dr. O’Donovan states, that the true date for his death is A.D. 792. St. Maelruain was interred in his cemetery at Tallagh, and the site of his grave is yet pointed out by the people of that village. For the spot, extraordinary veneration is manifested; nor will the people suffer any corpse to be interred too near it. His festival was kept on the 7th of July, and it was long commemorated by the people with processions. This commemoration appears to have come down from remote times. The Martyrology of Tallagh records, that at the 7th of July, veneration was given to Maolruain, Bishop of Tamlachta. This name appears in the Martyrology of Donegal, also, at the same date, as Maelruain, Bishop of Tamlacht, in Leinster. Tamlacht, says the Calendarist, lies between Ath-cliath and Cilldara; but it should have been observed, not in a direct line. Even, St. Maelruain was venerated in Scotland, as we find him entered at the 7th of July, in the Kalendar of Drummond; from which we further learn, that his life was distinguished, not alone by his virtues, but by miracles. After his death, as we learn from the “Feilire,” which was soon composed by his contemporary St. Oengus, the people began to frequent his tomb, and after pious service there, with purity, was ” healed every heart’s sigh.”

    A pattern was kept up at Tallagh, on the 7th of July, by the people of the town, and they were accustomed to call it St. Mollrooney’s day. Probably owing to their mode of pronouncing this saint’s name, the people supposed St. Maelruan was a female, and they show an object called her griddle and her cake, in the churchyard. This information the writer has received from W. D. Handcock, Esq., in a letter, headed 52 Dame-street, Dublin, 26th of November, 1874.

    [O’Hanlon’s informant went on to publish a book on The History and Antiquities of Tallaght in the County of Dublin, which can be read in full online here and in which he informs us that the pattern, after running uninterruptedly for 1,082 years, was only abolished in 1874. O’Hanlon also gave some further details of the procession on the feast of Saint Maelruain in a footnote elsewhere:

    Every year, on the 7th of July, at Tallagh, and from time immemorial, the inhabitants have been accustomed to walk from the adjoining village in procession, bearing a long pole, crowned with natural flowers, to the site of St. Melruan’s grave. The standard-bearer carries what is locally called “the garland,” seven times in a walking circuit around the grave: then all the processionists return to the village, after prayers have been said at the spot. The pole is carefully set aside, until required for floral decoration the following year. This custom is probably but the remnant of an ancient processional and solemn religious service in memory of St. Melruan. The site of his grave is held to be sacred, and no person is allowed to be interred there. The people are accustomed to measure their family places of interment, as being so many feet or so many yards from the grave of Tallagh’s holy patron.]

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