OMNIUM SANCTORUM HIBERNIAE

Tag: Female Saints

  • Beatha Mhuire Eigiptacdha – The Irish Life of Saint Mary of Egypt

    French 15th c. illustration.
    Photo credit: Wikipedia

    March 28 is one of the commemorations of the female ascetic, Saint Mary of Egypt, c. 344-421. This was the date at which her feast day was entered in the Hironymian Martyrology, a possible source for the Irish Martyrology of Tallaght, even though the feast does not appear in the Irish calendar. Saint Mary’s feast is today celebrated by the Orthodox on April 1, according to the 1913 Catholic Encyclopedia it is entered in the Roman Martyrology on April 2 and the Roman calendar on April 3.

    The story of Saint Mary is told in an early Life composed in the east in the sixth century and brought to the west in the eighth century when a Latin translation was made. Saint Mary was an archetype of the repentant fallen woman, and her Life was remarkably popular in medieval Europe, appearing in a number of European language versions. The Life of Saint Mary is also known in an Irish version, indeed it has survived in three recensions, the most well-known of which, Recension 1, is a 15th-century adaptation attributed to a prolific scribe, Uilliam Mac an Leagha, who was possibly using an English source. The basics of the story are the same in the Irish version – Mary is born into a life of privilege and devotes herself to a life of hedonism and sexual excess. She eventually comes to her senses and retreats to the desert to repent, meeting a monk called Zosimas at her life’s end. Yet our Irish scribe does not appear to have merely copied his unknown English source but to have actually translated or adapted it. Whilst in other versions the desert-dwelling penitent Saint Mary cuts an extraordinary figure as a weatherbeaten naked woman, Uilliam depicts her as actually bestial in appearance. The monk Zosimas is called Damsosmais in this Irish version, and unlike the eastern version, he does not appear at the beginning of the Life but later on in the text. Uilliam also begins his account by associating Saint Mary of Egypt with Saint Mary Magdalene, who was the exemplar of the penitent woman for the western church:

    I. Incipit uita Mariae Aegyptianae, that is Here beginneth the life of Mary of Egypt. When the Lark ceases her singing at eventide her heart mourns for the day in sadness and sorrow; for she hath no love or liking for the night but is lonely for the day all the while. Even so the man who has no pleasure [?] in praising another but regards his good deeds and disdains his virtues; that man is lonely for the great glory compact of glories, the noble house of Heaven, where is life without death, love without darkness, cheer without gloom and all other glories besides. For tongue cannot tell, nor eye attain, nor ear receive, nor heart mediate the glory of that house; and he who is not in deadly sin will have his share of that glory. No man can sleep or rest, sit or stand, fast or feast, without sin; but, O mortal, if thou sin, be not downcast and despairing of God’s mercy, but make confession quickly afterwards and God will forgive thee thy vices. For consider how Peter sinned, and Paul and Longinus and Mary Magdalene and Mary of Egypt and many others likewise; yet these were all saved after repentance, since God longeth more for the sinner to pray that his sins may be forgiven than doth the sinner to obtain forgiveness.

    Uilliam is also at pains to point out how beautiful Saint Mary was originally, telling us that she ‘became fairer of form than any other woman in the world at that time’. The contrast with what she later becomes during her penitential life in the desert is thus all the more striking:

    9. …. And she ranged the desert on her feet and hands; her smooth body put forth a long hideous hairy coat, so that her own fur was her covering in place of clothes. The polished rosy nails fell from her toes and fingers and she grew long, sloping, sharp, savage nails after the likeness of the hideous hooves of a goat….    

    A. M. Freeman, ‘Betha Mhuire Eigiptachdha’, Études Celtiques, Vol. I
    (1936), 78-113 in Máirín Ní Dhonnchada, ed., The Field Day Anthology of
    Irish Writing, Vol. IV, Irish Women’s Writings and Traditions (Cork
    University Press, 2002), 143-148.

    It is the sight of this extraordinary creature which forty-seven years later confronts the monk Damsosmais, he commands her in the name of Christ to stop as she flees from him and she tells him her story. The Life ends with Damsosmais discovering Mary’s body in the following year. He buries it with the assistance of a lion, no less, an episode also found in the original Life from the east. The lion helps to dig a grave and whilst the man takes the head of Mary in his hands, the big cat ‘took the feet of the holy woman in his fore-feet, and together they laid her in the grave and the lion quickly covered her up with earth’. There is also a rather touching detail added of the parting of these strange mourners: ‘Then the lion gave a kiss of peace on the monk’s feet and the monk blessed the lion and the lion went his way into the forest fastnesses….’ The monk then returns to his community and shares the salutary tale of Saint Mary with them. I am glad that the scribe Uilliam Mac an Leagha shared it with the people of Ireland too, albeit with a few embellishments to an already strange tale!

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  • The Church at Killiney

    March 6 is the commemoration of a group of County Dublin holy women, the Daughters of Leinin. Canon O’Hanlon’s account of them can be found here but below is another nineteenth century account, this time of the church that still bears their name at Killiney. It was one of the places visited on a field trip of the 1890s to sites in the greater Dublin area. I have reproduced the accompanying figural illustrations from the Journal of the Royal Society of Antiquaries of Ireland. It would be interesting to know what more recent archaeological opinion has to say of the dating of the church and the claimed Syrian parallels for the engraved crosses found at this and other Irish sites.

    KILLINEY.

    The name of this place, originally written Cill-Ingen, or Cill-ingen-leinin, as explained by Dr. Joyce, refers to certain daughters of Lenin, five in number. Though the father is said to have been a person of high position, and even of royal descent, we know nothing further of him, nor of his daughters, except that the latter are recorded to rank amongst the saintly women of Ireland. They appear to have flourished some time in the seventh century of our era. Whether the older portion of the existing ruin belongs to their time, or is of their foundation, it is not necessary here to discuss; but Petrie, in his great work on the “Ancient Architecture of Ireland,” pronounced his opinion that it must be assigned to the sixth or seventh century. At any rate the church belongs to two distinct and widely separated periods, and, in an examination of the ruin as it stands, the student of Irish ecclesiastical architecture will find an interesting and highly instructive study (see fig. 3, p. 409). The original building, except wanting a roof, is still almost entire. It consists of nave and chancel connected by a semicircular arch, truly Roman in character, though the jambs of course incline in Celtic style (see fig. 1, p. 409). The extreme dimensions of the church upon the interior are 85 feet; the nave measures but 12 feet 8 inches, and the chancel 9 feet 6 inches, in breadth.

    In our Journal, Part 2, vol. ii., Fifth Series, Second Quarter, 1892, will be found a description in detail of all the features of this venerable Cill, but a notice of its characteristic doorway may very fittingly be here reproduced: – It occupies a position in the centre of the west gable, is flat-headed, a splendid example of its class, measuring 6 feet 1 inch in height, by 2 feet in breadth, at the top, and 2 feet 4 inches at the base. In one respect this doorway is very remarkable, presenting, as it does, what Bishop Graves would style a “Greek cross,” carved in relief upon the under side of its lintel (see fig. 4, p. 409). Only one other instance of the kind, as far as I know, can be pointed to, although at Fore, in the county Westmeath, Inismurray, county Sligo, and elsewhere, the sacred emblem may be seen sculptured over the opening on the exterior of the wall. A cross of the St. Andrew type occurs on the nether side of the lintel of Our Lady’s Church, Glendalough, a structure, which there is reason to believe was erected by St. Kevin, himself, and in which, according to tradition, he was buried. In  Comte Melchior de Vogue’s exquisitely illustrated work on the “Architecture of Central Syria ” (a copy of which may be seen in our National Library) will be found engravings of a considerable number of crosses which occur carved over the doorways or on the friezes of churches and monastic buildings of that country. These crosses are wonderfully like those which we find similarly placed upon portions of several of our earlier, if not earliest, Irish churches.

    A comparatively modern addition on the northern side of the nave, which appears to have been erected as a kind of aisle, is connected with the ancient church by several openings broken through the north side wall. It will be well to compare its architectural features with those of the original structure. (See fig. 3, p. 409.)

    So much for Killiney Church; but before leaving, visitors should search for the rude and very ancient stone font (see fig. 5, p. 409), which probably still remains, though I could not find it when examing the ruins on a recent occasion.

    Not many years ago, the time-stained teampull or cill under notice was approached from the main road by a rude “boreen” on the left-hand side of which stood a hoary thorn tree, which must have been several centuries old ; beside it was a carn, station, or altar, like those one sometimes meets with in the south or west. Both were considered by ancient people of the neighbourhood as very sacred. Alas! they have totally disappeared before the march of “improvements” as has also the original “Mur” or well-marked earthen rath by which the venerable cemetery was environed. Instead of this we find a hideous stone wall, built in the style usually adopted by the taste and feeling of Poor Law Guardians, who, all over the country, are destroying every trace of the picturesque which remained with our ancient parish churches.

    NOTE ADDED IN THE PRESS.

    Happily the font of Killiney Church has been found, and may be seen within the nave of that venerable cill.

    JRSAI VOL. VI. FIFTH SERIES (VOL. XXVI. CONSECUTIVE SERIES), 1896, 409-411; 418.

  • Saint Brigid of Fiesole, February 1

    M. Stokes, Six Months in the Apennines (1892)

    February 1 is chiefly remembered in Ireland as the feast day of our national patroness Saint Brigid of Kildare. Curiously, it is also the date of commemoration of a ninth-century namesake, Brigid of Fiesole. This holy lady was said to be sister to the Irish saint Andrew who had travelled to Italy with another Irishman, Donatus, later Bishop of Fiesole. There are reasons to believe that rather than being a separate individual, Brigid of Fiesole represents the transference of the cult of the Irish patroness to an Italian setting. This was certainly the view of the author of the classic work Irish Saints in Italy, Fra Anselmo Tommasini. Canon O’Hanlon himself had raised doubts about the coincidence of both of these saints Brigid sharing the same feast in an entry he made on another reputed feast of the Italian Brigid which can be read here. There is also the fact that Saint Donatus was known for his devotion to the Irish patroness and built a church dedicated to her in Piacenza and also authored a Life of Saint Brigid. In the Italian hagiography, however, Brigid is said to be the sister of the deacon Andrew and is miraculously transported from Ireland to Italy to be with him in his final hours. She then stays on in Italy, living a hermit’s life in a cave. It’s a very beautiful story and Canon O’Hanlon narrates it below in this account from Volume II of his Lives of the Irish Saints:

    Saint Brigid, Virgin, Patroness of the Church of Opacum, at Fiesole, Italy.
    [Ninth Century.]

    In a minor degree to the celebrated Abbess of Kildare, yet with great relative honour, another very distinguished St. Brigid, an Irish virgin, who belonged in course of time to Fesule, in Hetruria, is commemorated on this day. Her Acts are given in the Bollandist collection. There is a historic commentary, comprised in three sections, and in thirteen paragraphs. The Italic Life of this holy religious is given, likewise, in seven paragraphs. Our own Colgan has introduced notices of her, extracted from various sources, at the present date. Her life, however, is best drawn from that of her brother, St. Andrew, and which Filippo Villani compiled. We do not learn from it, notwithstanding, in what part of the Island of Hibernia, also called Scotia, either had been born. Nor has their pedigree been transmitted, by our native genealogists, to the foreign biographer. We are only told, their parents were people of great wealth and distinction.

    Towards the beginning of the ninth century, in the reign of Aedh Oirdnidhe, King of Ireland, there lived in that country a noble virgin, called Brigid. This, too, was probably the period of her birth. The splendour of her virtues far outshone that of her illustrious descent. This maiden had a brother, named Andrew, for whom she entertained a most sisterly affection, and ties of blood were more than strengthened by that sympathy, which binds pious souls. She was younger than her brother, and she regarded him as a wise guide and counsellor. Both had early felt a desire to embrace a life of celibacy. Andrew placed himself, as a disciple, under the teaching and protection of a holy bishop, St. Donat, or Donatus, whom he accompanied on a pilgrimage to Rome. Having received the Pope’s blessing, both settled at Fiesole, where Andrew became a deacon. Here he remained for several years. Fiesole was an ancient city, and situated on a mountain, about three miles from Florence. It was once famous for its power and extent; but, now it has nothing of a city, saving the name. Some remains of its Cyclopean walls, and ancient Christian memoirs, attest its remote antiquity, and the ardour with which its people early embraced the Christian religion.

    The mountain slopes there were thickly covered with churches, monasteries, palaces and villas, while a luxuriant country around it has all the aspect of a vast garden. The Fiesole hills are the delight of Florentines, who resort thither to breathe their balmy air. The origin of Fiesole is lost in the darkness of ages. We can say with certainty, that it was among the first of towns, built in Italy, and probably it was one of the twelve Etruscan cities. By order of St. Donatus, who was elected bishop of this city, St. Andrew re-established the Church of St. Martin, near the River Mensola. There he founded a monastery at the base of the Fiesole hills. There, too, he spent the rest of a life, singularly illustrated by piety and renowned for miracles. St. Andrew had made a perfect sacrifice, by abandoning home and the society of his relations and friends. But, a greater privation than all other losses was parting companionship with his beloved sister. She devoted herself wholly to pious exercises in Ireland, living either with her parents, or, more likely, as a member of one among the many religious institutes there existing. Nor does she appear even to have known where or how her brother lived. He survived St. Donatus, however, and after a lapse of some time, age and infirmity growing upon himself, it was deemed well to bestow his earnest admonition on the monks, who stood around his bed in tears. Then, the thought of his dear sister Brigid came into his mind, and he most vehemently wished to see her, ere he should die. The Omnipotent was graciously pleased to regard this feeling, which the dying saint had concealed from the bystanders. The pious Brigid, at the time, had been seated at her frugal meal, consisting of some small fishes and a salad. She lived at a retired place in Ireland. Suddenly, an angel of the Lord appeared to her, and miraculously was she brought before St. Andrew and his brethren. All, who were engaged rendering kind offices to their dying superior, were struck with astonishment and admiration, at the unlooked-for arrival of St. Brigid. A greater number soon appeared to witness her presence. Meantime, the virgin herself trembled with fear and reverence; for, instead of a reality, she thought the sick man lying on the bed, with those men standing around in a strange costume, as also the place and objects near her, represented only a vision. St. Andrew had a clear intuition of the whole matter, and in a tender tone of voice, he thus spoke: “My dearly beloved sister Brigid, finding my end approaching, I conceived a most earnest desire to behold you before my death, and the immense fountain of charity and of mercy from on high hath yielded to my prayers, as you see, and hath indulged the wishes of a sinner. Therefore, fear not, for so it hath pleased God, that you should behold your own brother Andrew, during his last agony, and hoping through your present merits, that the Creator of all things will be propitious, although you had long since thought me removed from this earth. For, in this place, far apart from our natal soil, I, a feeble athlete and soldier, have spent my days, while you, in like manner, shall end your life, supplying the complement of my warfare, by great austerity and penance. Now, set aside all dread, leaning on Divine mercy, and set your mind at rest, being assured, that you see and feel only what is real; while for me, I entreat you to become, with the fear of God, and with fervour of soul, an intercessor before our Lord, as the hour of my dissolution now arrives.” As if awaking from torpor and coming to herself, with great sensibility and devotion, Brigid wept then, tenderly clasping the hand of her brother, she kissed it, and deep sighs almost choked her power of utterance. Sorrow afflicted her for more than an hour, when on bended knees, she thus exclaimed: “O Almighty God, the sole worker of wonders, whom the powers of Heaven serve, whom the elements obey, and to whom every creature is subject, to thee be praise and benediction, honour and glory, who hath deigned this supernatural favour to thy handmaid, that she should behold her holy brother here present.” Then addressing St. Andrew, she said: “Oh, most pious brother, the first faithful director and guardian of my youth, I rejoice with thee, and I am glad and shall be glad, during the short time it may be granted me to behold thee; although, I suffer pain with you, and all the more keenly, because I clearly foresee, when you depart, I shall be alone in this miserable life, and that I shall survive, afflicted, desolate and deprived of your holy conversation. Nevertheless, the deeply impressed traces of thy praiseworthy deeds and pious works, as also the memorials you shall have left, must increase my rejoicing before God, and again bring a festive day. Doubtless, intuitively knowing such matters, you shall happily sleep in Christ. Of this I feel assured, and especially in your case. So long as the usury of life be left to me, I shall not fail in this place, whither angels have brought me, to follow in thy footsteps with penitential exercises, so far as the infirmity of my feeble body will permit, and so far as Divine grace may assist me. Oh, my dearest brother, aid me by thy holy prayers, while you supply to a woman’s weakness, that manly strength, which has supported you. But now, have courage, and be comforted, in Christ and in His holy cross; for, as hitherto you were accustomed to contend with great vigour of mind and indomitable fortitude, give still further proofs of resolution, during this your last agony.” With such consoling words, she cheered the parting soul of her dear brother, and she soon saw his remains reverently consigned to the earth. Then Brigid sought a dense wood, near Fiesole, where she resolved to live a solitary life, and to spend it, in a rigorous course of penance.

    This desert place, called Opacum or Opacus, was at the foot of certain high and steep mountains, where wild beasts alone had their lairs. Here, she subsisted on fruits and roots, which grew about, and thus almost removed from human associations and conversation, engaged in constant vigils, fasts and austerities, old age grew upon her. Yet, would rustics, when hunting, frequently come to her hermitage, which seems to have been a sort of cave. Sometimes, they offered the holy woman products of their chase, which she often refused to accept, as being too great a luxury for her manner of life. As her years wore on, many holy matrons and men visited St. Brigid, while they alleviated her infirmities. This charitable help the Almighty inspired. At length, spent with old age, after miracles and merits had crowned her life, this holy virgin was called to her heavenly nuptials, on the 1st day of February, about the year of Christ, 870. She died —it is incorrectly stated—towards the close of Charlemagne’s reign. Then, after her death, all the country inhabitants, venerating her as a saint, interred her remains; and, on an elevated spot among the mountains, where she had lived, they built a church, which was dedicated to her memory. This was called, Piave St. Martin in Baco, and afterwards her natal day was celebrated there with great solemnity. The desert, which in her time, had been rugged, wild and uncultivated, subsequently assumed an almost miraculous change; for, settlers on the spot soon rendered it attractive and populous. Several writers have celebrated the praises of this holy virgin, while pious pilgrimages were made to her shrine, for ages long past after her death.