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Tag: Female Saints

  • Saint Cocca of Kilcock, June 6

     

    On June 6 we commemorate the memory of a County Kildare female saint, Cocca (Coca, Coc). Although there is no surviving Vita her memory has lived on in the parish of Kilcock, ‘Cocca’s church’ and in the dedication of a holy well. Interestingly, in one of the footnotes to his account of Saint Cocca, Canon O’Hanlon records that the 17th-century hagiologist, Father John Colgan, was given a list of the churches of County Kildare which showed that her memory had been displaced by that of Saint Gall. Be that as it may, by the time of Canon O’Hanlon a new Catholic church had been built at Kilcock and dedicated to the patroness of the parish. Much of the latter part of his account is taken up with a description of the building but I have omitted this. As O’Hanlon’s account below will also make clear, Cocca of Kilcock is not the only saint to bear this name and it is one which, according to Colgan, she shares with the reputed nurse of Saint Ciarán of Saighir. Another writer, Father Comerford, whose account of Saint Cocca can be read here draws on other traditions that she was a sister to Saint Kevin of Glendalough and to Saint Attracta and that she had embroidered vestments for Saint Columba!

     

    St. Cocca, Cucca, Cuach, Cuaca, or Coc, Patroness of Kilcock Parish, County of Kildare.

    That the present holy woman flourished, at an early period, can hardly be doubted; although it is difficult,for want of satisfactory proofs, to furnish authentic statements, even regarding her identity. What seems certain is, that she lived—most probably long—before the eighth century, when we have a passing record of the place— named Kilcock after her—in our Irish Annals. It means “the Church of St. Coc,” or as Latinized Ecclesia S. Cocceae. Its locality gave name to a parish, within the present barony of Ikeathy and Oughterany, in the county of Kildare. Incidentally, Father John Colgan introduces a St. Cocca, as the nurse of St. Kieran, Bishop of Saigir; but, it cannot be ascertained, that she was the same as that holy woman, whose festival is recorded, at this date. Assuming the Patroness of Kilcock to have been in early years the nurse of St. Kieran, a gentleman well versed in Irish ecclesiastical and profane history has furnished the writer with elaborate notes, referring to St. Cocha and to Kilcock. He suggests, that as she acted in that capacity, St. Cocca may have accompanied St. Kieran to Rome, where he received from the Supreme Pontiff permission to preach the Gospel in Ireland, even before the coming of St. Patrick, its great Apostle. The Bollandists have a notice of this holy virgin, at the 6th of June, but they express only a desire to learn more regarding her, than has been stated by Colgan. The name and feast of St. Choca, virgin, in the province of Meath, Ireland, is commemorated, at the 6th of June, by Chastelain, and also, in Right Rev. Bishop Challenor’s “Memorial of Ancient British Piety.” Already, at the 8th day of January, we have given some notices of a St. Cocca, Cucca, Cuach, or Cuaca, who is called a Virgin of Cill-Cuaiche—said to have been in Cairbre-na-Ciardha—identical with Kilcock, in the north-western part of Kildare County. However, her chief festival seems referable to this date. Again, there was a St. Cuach, or Coiningean, a Virgin, of Fionnmagh Church, and said to have been of Killeen Cormac, county of Kildare, whose feast occurs, at the 29th of April. She flourished, in the fifth or sixth century; and, it has been supposed, she was identical with the Patroness of Kilcock. Indeed, the time, place, and circumstances, concerning her, render it possible enough; however, this is still only a matter for vague conjecture. An Irish comment is added in the table subjoined to the Martyrology of Donegal; and, the writer of it supposes this present saint to have been the nurse of St. Kieran, Bishop of Saigir. However, he advances such an opinion with doubt. Now, as St. Kieran was born in the Island of Cape Clear, off the remote southern coast of Ireland, it seems likely his nurse Cochoea belonged to the same region; but, at all events, she was afterwards placed over the monastic institute of Ross-Bennchoir, near the western sea of Ireland, which was very far removed from Saigir. The present holy woman, we suspect, must be distinguished from that St. Cocha or Cocca, of Ros-Bennchair, who was nurse to St. Kiaran of the former place. This is also the opinion of Father John Colgan. We can only observe, that the present holy virgin is recognised and distinguished as patroness of Kilcock, on the borders of the county of Meath. The localities already alluded to are far distant from each other, having apparently no connexion.

    In the Introduction to the O’Clerys’ Calendar, we are informed, that Cill-Choca is in Meath. When this holy virgin settled there is unknown; but, it is thought, that she presided at Kilcock over a community of nuns, in quality of Abbess, and local tradition has it, that a religious house formerly stood on the spot, lately occupied there by the National School. The Parish Register styles this locality Parochia Sanctge Cogae, while the former church was called Ecclesia Assumptae Virginis de Kilcock…Although the memory of St. Coca was displaced, in former times, to introduce that of St. Gall, still there were local memorials, such as Tubbermohocca, or the Holy Well of Chocca, to perpetuate her celebrity. It sprang as a stream, in what is now an enclosed yard of the town. Kilcock also extends as a town land into the adjoining parish of Rodanstown, in the barony of Upper Deece and county of Meath. In the county of Kerry, there is a townland of Kilcock, divided into the distinct denominations of Upper and Lower. A townland is called Kilcock, in the county of Roscommon, as also a Kilcoke in the Queen’s County, and in the North Riding of Tipperary but, we cannot state if any of these were called after this holy virgin. With regard to the present saint, an entry is found in the Martyrology of Tallagh, at the 6th of June. Moreover, a feast in honour of Cocca was celebrated, on this day, as we read, likewise, in the Martyrology of Donegal. Her festival is noticed by Archdall, at the same date; but, we find it impossible to throw further light on her history or period.

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  • 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 Dympna of Gheel, May 15

    May 15 is the feast of the virgin and martyr Dympna, traditionally held to be the daughter of an Irish pagan ruler, who was forced to flee to Belgium to escape her incestuous father. There she was martyred, along with her holy confessor, the priest Gerebern. Although this saint is missing from the earliest Irish calendars and her various Vitae date to the later medieval period, her cult remains very much alive in her reputed homeland. The picture on the left shows a popular holy card widely available in Ireland, which depicts Dympna as a beautiful maiden whose Irish credentials are established by the use of the shamrock and of her green dress. Like Saint Brigid, the cult of Saint Dympna has spread worldwide and she is invoked as a patroness of those suffering from mental illness. Canon O’Hanlon has a lengthy and enthusiastic account of this virgin martyr’s life in Volume 5 of his Lives of the Irish Saints from which the following has been condensed:

    ST. DYMPNA, VIRGIN AND MARTYR, AND PATRONESS
     OF GHEEL, BELGIUM.

    [SIXTH OR SEVENTH CENTURY.]

    The existing Acts of St. Dympna, virgin and martyr, are meagre and unsatisfactory, in reference to many particulars. The life of this glorious saint was written by one Peter, a Canon Regular of St. Autbert’s church, in the city of Cambray. The author informs us, in a short preface, prefixed to his narrative of her Acts, and those miracles, wrought through the intercession of our noble virgin and martyr, that he wrote this account in obedience to a request preferred by a pious layman of Gheel, and also urged by the exemplary bishop of Cambray, who is named Guido. This biographer of our saint appears to have availed himself of an earlier Life, written in the common idiom, and which Peter afterwards rendered into the Latin language. According to the Bollandist editor, the ” Legenda S. Dympnae, Virginis et Martyris,” had been printed about two hundred years before he wrote, or towards the close of the fifteenth century, and another edition of that legend appeared in the year 1496. Various hagiographers published compendious Acts of St. Dympna, which appear to have been compiled from a more considerable amount of matter, extant in Manuscripts. But, the Bollandists resolved on the publication of a more complete life, having procured materials for their task, by acquiring a MS. Bearing on this subject, and which belonged to the church of Gheel. The two first chapters of this Life, already in their possession, had been obtained from a MS. of Red Cross Monastery, in the forest of Soigny, near Brussels. Another abridged life of St. Dympna, taken from MSS. belonging to the church of St. Saviour, in the city of Utrecht, Holland, enabled the Bollandist editor of our saint’s Acts to publish those interesting memorials of her virtues and glorious martyrdom, in that great encyclopaedia of hagiological biography — the “Acta Sanctorum.”
    This holy virgin, a most stainless vessel of election, is said to have been daughter to one of those petty kings, who ruled in Ireland, and that he was also an idolater. The wife of this prince was descended from a noble family and her husband became devotedly attached to his companion. It had been remarked by all, that the young and graceful Dympna bore a striking resemblance to her mother.
    At a very early age, St, Dympna was left without the protecting care of a mother, and she is said to have been placed under the tutelage of certain Christian women, who were her nurses and guardians. After being prepared in a proper manner for the reception of the Sacrament of Baptism, it was conferred on the noble maiden, by an old and a venerable priest, named Gerebern. After a lapse of some time, the king resolved on alleviating his sorrows by sending messengers to find some noble lady, exactly resembling his deceased wife. Many countries were visited, but in vain; so on entering their sovereign’s court, they remarked, how exceedingly like her mother Dympna appeared. Nor could her father, they declared, more perfectly revive the recollection of his past happiness and affection, than by persuading his charming daughter, to give her consent to nuptials, such as they suggested. Dympna declared her loathing and horror of this base and abominable proposition. She had long felt a growing inclination, as her years progressed, to consecrate her virginity to God. He told Dympna she must yield to his wishes, whether he succeeded in obtaining her consent, or forced her to compliance. She asked her father for a respite of forty days, to consider his proposals. At this time, the old and venerable priest, Gerebern, lived in Ireland. He advised St. Dympna, to fly from her native country to a more distant one and, as danger was now imminent, he urged her to make no delay. The small band of exiles was composed of St. Dympna, her venerable companion Gerebern, her father’s court jester, and his wife. At length, after a generally favourable passage, they arrived on a coast, near the present city of Antwerp. Through one community or another, they arrived with little delay at a village, which was named Ghele, by the old inhabitants of that place. They at length found an oratory, dedicated to St. Martin [of Tours]and they retired to the desert there.
    While the wicked king allowed all the worst forms of detestable passion to take possession of his heart, word was brought him, that his child had escaped from her father’s house, and that she was already beyond the reach of his power. The news of her flight soon spread through the court. Orders were at once issued to his messengers, that they must return with an account, as to whether she might be found living or dead. But, the king himself felt a desire, to participate personally in that search; word was brought that those messengers despatched in quest of his daughter had returned and it was rumoured amongst his household that their young mistress had been discovered. Little time elapsed until the wicked king reached the dwelling of his virtuous daughter. All the beauty and grace of her deceased mother seemed to reappear in the child’s face and figure, and to return with renewed force to the king’s imagination, when he ventured to address his daughter:
    “O my dearly beloved daughter, Dympna, my delight, my passion, and my desire, what wish or necessity forced you to despise the honours attending on your noble station, or to prefer, as a mendicant, unknown and foreign lands, to the country of your nativity ? What wise or foolish persuasion seduced you to forget filial duty and a royal parent, and to adopt as your father this old and decrepid priest, whose behests you obey in all matters ? Had you remained with me, you should have dwelt in a royal court, and enjoyed a kingdom after my death, instead of a miserable hut, buried in the midst of a thicket and presenting every external appearance of neglect and poverty. Wherefore, prepare to obey my orders immediately, and wisely seek that country, which you so foolishly abandoned. If you willingly assent to your father’s wishes, you shall hold a first rank in his estimation, above all the noble matrons and maidens of his kingdom. Crowned with a royal diadem, I shall direct a fine temple to be constructed of marble, where you shall be venerated as a goddess, and I shall order a superb statue representing you to be erected therein, which will be ornamented with gold and precious stones. If a free person or slave of any sex or condition neglect to worship you, or offer the homage of due veneration, as my decree shall prescribe and direct, just punishment shall inevitably await such a dereliction of duty.”
    While the holy virgin was preparing to reply, the blessed servant of God, Gerebern, anticipated her wishes, with the spirit and virtue of another Elias:
    “O most wicked king, .. I rest satisfied and convinced, that your daughter Dympna’s pure and faithful mind has already despised whatever evil pleasures or promises the world might offer, through her love for God ; nor will she be terrified by threats, nor allured by blandishments or seduction. And, probably, you would be restrained from this base passion, had you dreaded the sword of Phinees, who, led by a zeal for justice, punished wicked sinners against the Divine law, who were both run through with the sword.”
    Those words of sage counsel had hardly been spoken, when the tyrant king gave orders to his willing adherents, that they should behead the venerable Gerebern…They rushed upon the holy and innocent priest, and laying violent hands on him, the head fell from his shoulders with a stroke of the sword. Like John the Baptist, the just man of God was now beheaded. Notwithstanding that cruel death, inflicted on the good priest, Gerebern, such cruelty did not appease the passion of Dympna’s father. He then ordered the holy virgin, to be brought into his presence. Then, kindling into anger, he said : ” Perverse daughter, do not wrong my patience, I beseech you, grant instantly what I demand, or you shall feel the weight of a father’s indignation…” But, the holy virgin fearlessly replied : ” O detestable tyrant, why have you dared to butcher the ordained priest of God, in whom no fault could be found?…exercise whatever tyranny you design against me; for the Lord’s sake, I am prepared to bear with a contented mind whatever punishment you wish to inflict”. Drawing a skein from his side, he furiously struck off the head of this noble daughter, while she continued imploring the divine mercy, on behalf of her immortal soul. It is generally supposed, that St. Dympna received the crown of martyrdom, in the fifteenth year of her age.
    Her feast is celebrated with an Ecclesiastical Office, in the ancient Breviary of the churches of Gheel, and of Antwerp; and, to it is appended her invocation. In the Legend of St. Dympna, already mentioned, the same prayer is found, with another to St. Gerebern. From the foregoing and other sources. Bishop De Burgo compiled an office of Three Nocturns and Nine Lessons for this holy Virgin and Martyr, at the 15th of May. The Legend and Office of St. Dympna are preserved among the Manuscripts of Trinity College, Dublin. There are proper Lessons for the Office of St. Dympna, in that collection of Irish Saints’ Offices, printed at Paris, in 1769. In the supplement to the Mechlin and Irish editions of the Roman Missal is found a Collect, at the 15th of May, in honour of this holy Virgin and Martyr. It can be thus rendered into English, for the Mass of her festival : “O God, the lover of purity, grant to us, entreating Thee, that as we celebrate the festival of blessed Dympna, Thy virgin and martyr, we may obtain Thy assistance, through her merits and prayers.” The Roman Martyrology honours St. Dympna, on the 15th of May, by the notice of her principal feast. At the 15th of May, her feast is entered by the O’Clerys, in the Martyrology of Donegal. There is no notice of St. Dympna in the Martyrologies of Tamlacht, or Marianus Gorman, at the 15th of May.

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