OMNIUM SANCTORUM HIBERNIAE

Tag: Irish saints in Scotland

  • Saint Maelrubha of Bangor, April 21

     

    April 21 is the feastday of a northern saint, Maelrubha, who first enjoyed a career at Bangor monastery but then went on to found his own establishment at Applecross in Scotland. It is interesting to note that the Irish and Scottish sources do not agree in their presentation of this saint. The Irish see him as a monastic founder who carried the Bangor connection across to Scotland where he died peacefully at the age of eighty. The Scottish sources accept the Irish birth and Bangor connection of their saint of Applecross, but go on to make him a martyr of the Vikings and commemorate him on August 27. The scholarly Irish Anglican Bishop, William Reeves, believed that the Scots had confounded the Irish abbot with another saint and laid out a detailed body of evidence in a paper on Saint Maelrubha published in an antiquarian journal in 1862. The paper is too long to be reprinted here, but the volume is available through Google Books and at the Internet Archive. Fortunately the author made a summary of the Irish evidence, both from the calendars and from other sources, which will serve as an introduction to Saint Maelrubha as the Irish saw him:
    …April 21 being established as the day of his death, we refer to the Irish calendars, where we find the following interesting notices. And first, the Feilire or Festival-book of Aengus the Culdee, a writer who flourished in the early part of the ninth century; —
    “In Alba, in purity.
    After abandoning all happiness,
    Hath gone from us to his mother,
    Our brother Maelrubha.”
    Upon which is written the following note by an early hand: —
    “and it is in Alba he is, i.e., in Conpur Crossan ; and this the festival of his death. Subtan, daughter of Setna, and sister of Comgall of Bennchar, was his mother; and in Aburchresen his church is”
    Next in order is the Martyrology of Tamlacht, an ancient calendar, which simply gives under each day the name of the saint and his principal church. At the 21st of April it has the commemoration,
    ” Of Maelrubha of Bangor.”
    The Calendar of Marian Gorman, compiled about the year 1167, commemorates, at same day,
    ” Maelruba the holy.”
    Upon which is the gloss, “Abbot of Benchar.”
    Lastly, the Calendar of Donegall, collected from ancient authorities, by the O’Clerys, in the early part of the seventeenth century, thus notices the saint: —
    “Maelrubha, son of Elganach, of the race of Eoghan, son of Niall, abbot of Benchar; and he blessed also [a place] in Scotland, i.e., in Apur Crossan, A.D. 721. Eighty years was his age when he resigned his spirit. Suaibhsech the name of his mother. Or, it was Subtan, daughter of Sedna, sister of Comgall, was his mother.”
    From the above, it may be seen that all the Irish authorities, both Annals and Calendars, are unanimous in referring his death to the 21st of April.
    The following is a connected summary of the preceding observations: —
    St Maelrubha, son of Elgana and Subtan, descended on his father’s side from Niall the Great, through the Cinel Owen race; and by his mother, from the Dalaradian stock, and, through her, nearly related to St Comgall, was born on the 3d of January 642. He received his early training at his kinsman’s famous monastery of Bangor, where he rose so much in esteem that, according to some authorities, he became the abbot, or what is more probable, was appointed to the subordinate station of prior. In 671, having attained his twenty-ninth year, he left his native country and withdrew to Scotland. Two years, which were probably spent in choosing a place of abode, having elapsed, he settled in 673, at Apurcrossan, the north-west coast of Scotland, where he founded a church, which became the nucleus of a conventual establishment, following the order of Bangor, and for a long period affiliated to that monastery.
    After a presidency of fifty-one years, during which time he enjoyed a character of great sanctity, he died a natural death at Apurcrossan, on Tuesday, the 21st day of April 722, at the age of eighty years, three months, and nineteen days.
    Such is the Irish statement of his history, and it is too circumstantial and too well attested to admit of its being called in question. Scottish authorities, while they agree with the Irish in coupling the name and memory of the saint with Applecross, as his principal church, differ very materially from them as to his date, history, and festival. Indeed, it is difficult to avoid the alternative of supposing that they have confounded the acts of two saints, or, that a good deal of what is set down to Maelrubha by them, is gathered from comparatively recent and debased tradition…
    Content Copyright © Omnium Sanctorum Hiberniae 2012-2015. All rights reserved.
     

  • Saint Donnan of Eigg, April 17

    On April 17 we cross to Scotland for the commemoration of an Irish monk, Saint Donnan, who with fifty-two of his companions met a martyr’s death on the Hebridean island of Eigg. The precise identity of the assailants is unresolved with Picts, Vikings and unspecified ‘sea raiders’ all cropping up at various times. Canon O’Hanlon starts with something of a gazetteer of Scottish churches dedicated to Irish saints but he also brings us the list of names of the martyrs furnished to the Bollandists by an Irish priest at Louvain in the 17th century:

    ST. DONNAN, OF EGA, OR EGG ISLAND, ABBOT, AND FIFTY-TWO OF HIS COMPANIONS, MARTYRS, IN SCOTLAND.
    [SIXTH AND SEVENTH CENTURIES.]

    SOON after St. Columba had founded lona, the zealous Columban monks of his institute established many churches and cells in the Hebrides. In every one of these Islands, the churches and chapels were much more numerous, in former times, than they have been since the Reformation. Except some of those in Lewis and Harris, all the old churches were dedicated to the same patron saints, as those of Argyle, and other parts of Scotland, where the Scoto-Irish settled. Amongthe patrons may be noticed St. Columba, St. Brigid, St. Ciaran, St. Adamnan., St. Patrick, St. Barr, St. Brandan, St. Chattan, St. Martin, St. Caionach or Kenneth, &c. Even in Lewis and Harris, some of the churches were dedicated to Scoto-Irish saints, such as Columba, Brigid, Ciaran, Donan, or Adamnan. Towards the close of the last century, the ruins of twelve churches and chapels were standing, in Harris, besides several others, covered with moss and rubbish, although tradition carefully preserved their names. Their situation was likewise known to the people. In the Island of Taransay, there was a church, called Eaglais Tarain, but tradition was silent regarding it, in the last century. In the ancient Martyrology, there is a St. Tarnanus, called Tarananus, by Fordun, in his Scotichronicon. In the Island of Bemeray, likewise, there is a Cill Aisaim, supposed by Rev. John Macleod, to signify, a cell, or church, dedicated to St. Asaph.

    That charity, which Christ came on earth to establish in the hearts and souls of men, receives no higher encomium, than when for his sake their lives are devoted to their own and to their fellow-mortals’ salvation, especially when those lives are laid down for their friends. Such were the conditions fulfilled, by the devoted Martyrs of Eigg, as their memories are recalled on this day, in the Scoto-Irish settlement among the Hebrides. On the 17th of April, in the Martyrology of Tallagh, we find entered, Donnan, of Egha, with fifty-two of his monks, whose names had been written, in a larger book, which appears to have been that, now known as the “Book of Leinster.” The Bollandists have some notices of these Martyrs, at this same date, with certain doubts expressed, that all their names had been clearly remembered and recorded by posterity, even if we could be assured, that all their names have been written down correctly, from the earliest records. St. Donnan’s name occurs, in the Calendar and Office, found in the Aberdeen Breviary, at the proper day. But, no special allusion to his history can there be discovered. Wherefore, the writer of his memoir, in the “Acta Sanctorum,” is obliged to depend exclusively upon Irish authorities. Especially does he quote the Martyrology of Tallagh, and a transcript, sent from Louvain, by the Irish Father Thomas O’Sheerin, and which he extracted, from an Appendix to that Tract. In Bishop Forbes’ work, as also in that of Rev. S. Baring-Gould there are notices of this holy Abbot, and of his companions.

    The pedigree of St. Donnan, is not recorded; so that, all we can know concerning him must be gleaned, from short notices in our Irish Annals or Calendars. That he was a native of Ireland seems to be pretty generally received; and, probably, his religious profession had been made at lona, under the great Abbot, St. Columkille. Like some of his countrymen, Donnan was induced to settle, with a company of followers, in the western part of Scotland. He desired to make St. Columkille his Anmchara, which means confessor, or soul’s friend; but, the holy Abbot of lona refused that office, for his community. Ega was the name of that Island, in which Donnan lived, after his coming from Erin. Here, it would seem, he planted a large community of religious. In after times, this Island home gave name to a parish, including Egg, Muck and Rum. These are found, among the group of Hebridean Isles. At Eigg, the community did not live unmolested, and Columba had foretold their approaching martyrdom. This, however, did not prevent Donnan with his people taking up their abode on that Island. Three sheep, belonging to a certain rich woman of that region, were kept. Some accounts have it, that she was a queen and, owing to her envy towards the monks, she moved a plot for their destruction. There came sea-robbers on a certain time, to this Island, and while St. Donnan was celebrating the holy Sacrifice of the Mass. He requested of them not to kill him, until he shouldhave the Mass celebrated, and they gave him this respite. Then, St.Donnan, addressing his disciples, said, “Let us retire to the refectory, that the robbers may slaughter us, where we have carnally feasted ; for, we may not die, so long as we remain, where our souls were engaged, in praising the Lord. But, where we refreshed our bodies, let us pay the mortal penalty.” We are told, that these religious were martyred, in the refectory of the monastery, and on the night of Easter Sunday. The Martyrology of Donegal states, that St. Donnan was afterwards beheaded, with fifty-two of his monks. All their names, says the Calendarist, are in a certain old book, among the books of Erin. This particular record is mentioned, as having contained the names of fifty-two monks, who were beheaded along with St.Donnan of Egg. Unquestionably, this belonged to the Book of Leinster; for, in the loose leaves—now in the Franciscan Convent—all of those names are given at length, in the contained copy of the Tallagh Martyrology.

    The malicious woman, to whom we have alluded, had brought a marauding party—possibly of Picts—from the neighbouring coast, to murder the saint and his companions. The following are said to have been the names of these disciples, Aedanus, larloga, Maricus, Congallius, Lonanus, Maclasrius, Joannes, Arnanes, Erninus, Baithinus, Rothanus, Andrelanus, Carellus, Rotanus, Fergussaiuis, Rectarius, Connidius, Endeus, Macloga, Guretius, Junetus, Coranus, Baithanus, Colmanus, Jernludus, Lugadius, Luda, Gruundus, Cucalinus, Cobranus, Conmundus, Cunminus, Balthianus, Senachus, Demanus, Cummenus, Fernlugus, Finanus, Finnchanus, Finnichus, Conanus, Modomma, Cronanus, Kieranus, Colmanus, Navinnus, Remannus, Erninus, Ailchuo, Donnanus. Here, however, we only find fifty different persons’ enumerated. We are also led to infer from the account, that these martyrs were burned to death. Possibly the murderers set fire to that chamber, where those brethren had assembled, slaying each one, as he endeavoured to escape. They are said to have died, on the 17th of April, A.D. 617, according to Tighernach. From this date, and from the evidences already adduced, it seems a great mistake to assert, that the paganism of Ireland and of Scotland had fallen peacefully, before the power of the Christian Faith, almost three centuries before the martyrdom of St. Donnan and of his companions, who suffered “red martyrdom,” in the Island of Eigg, by the hands of the Vikings. The Felire of St. Aengus, commemorates the martyrdom of this saint and of his clergy, at the 17th day of April. The Kalendar of Cashel and that of Maguire record, in like manner, his feast. This day was dedicated, according to the Martyrology of Donegall to honour Donnan, of Ega, Abbot. St. Donnan and his companions, who were martyred with him, are mentioned in the Martyrologies of Drummond, in the Kalendar of the Breviary of Aberdeen, in Adam King’s Kalendar, and in Thomas Dempster’s Menologium Scotorum. This St. Donnan was greatly venerated, in the north and west of Scotland; while various churches were built in his honour, and dedicated to him. The Island of Egg had a church, called Killdonain, and called after the present saint’s name. St. Donnan’s well is shown in Eigg. Until the Reformation, the Crozier of St. Donnan, was kept at the Church of Auchterless. There is a church, at Baldongan, in the county of Dublin. However, it cannot be safely asserted, that it had any connexion, with the present holy martyr, Donnan. The foregoing notices comprise nearly everything known, regarding this religious community of Martyrs.

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

  • Saint Neachtain of Dungiven, January 8

    On January 8 the Irish Martyrologies commemorate a seventh-century Scottish saint associated with the monastery at Dungiven, County Derry. North-west Ulster has always had strong links with Scotland and Saint Neachtain appears to have been born in Scotland but to have founded a monastery in the territory of a tribe called the Cianachta. They occupied the lands of the Roe Valley, but their chief royal site was at Dungiven. One scholar has suggested that they were mercenary vassals of the Uí Neill, rewarded with lands for their services ‘much as the gallowglass clans from Scotland and the Isles were rewarded with irish lands by the Gaelic lords of the later middle ages’ (F.J.Byrne, Irish kings and high-kings (London, 1973), 68.) The Irish annals name two saints associated with the Cianachta – a convert of Saint Patrick’s called Ciannan, founder of Duleek in County Meath, whose death is recorded in 489, and Nechtan Ner of Dungiven, whose death is ascribed to 679. Canon O’Hanlon will guide us through the story of Saint Neachtain:

    St. Neachtain or Nechtanan, of Dungiven, County Derry.
    The present holy man was probably the first founder of a church here, and he seems to have been taken as the local patron. The Martyrology of Donegal enters the festival of St. Nechtain of Dun Geimhim, in Cianachta Glinne Geimhin, at this date. He is commemorated in the Martyrology of Tallagh, on the 8th of January. Most likely he was born about the beginning of the seventh century.
    It seems to be doubtful, whether the present holy man had been born in Ireland or in Scotland. In a gloss to the Feilire of St. Oengus, we read, “anair de Albain,” i.e., “from the east, from Alba,” applied to the name of Nechtan. It may be probable, he was born in the latter country, or at least that he came over from it into Ireland. He has been identified with the great saint of Deeside, called Nathalan, in the Breviary of Aberdeen. This holy man is called Nachlan or Naughlan, by the common people. According to the Aberdeen Breviary, he is thought to have been born in the northern parts of the Scoti, in ancient times, and at Tullicht, within the diocese of Aberdeen.
    He was a man of great sanctity and devotion. Though educated as the member of a noble family, when he learned that turning the soil approached nearest to the occupation which favoured holy meditation, he abandoned all other pursuits to cultivate fields. Thus he wished the body to be industriously occupied, so that he might never allow his mind to be overborne in a struggle with dangerous temptations. While he thus waged warfare against the devil and a perishing world, a terrible famine broke out among his neighbours, relations, and friends. Most of the people were nearly lost, owing to hunger and want of food. But the singularly disinterested Nathalan, moved by the highest spirit of charity, distributed all his grain and stores, in the name of Christ, to the poor. At the spring time, no seed was left him, even to sow his lands; yet, God wrought a miracle, which produced an abundant harvest. When this time came, however, and when a great multitude of both sexes had been collected to gather in the crop, a tremendous tempest of rain and a whirlwind prevented the husbandmen and women from pursuing their labours. For a moment losing patience, and being excited to anger, along with other reapers, the saint murmured a little against God. The tempest soon ceased. But, on second thought, Nathalan, feeling he had offended the Divine Majesty, was induced to bind himself by vow to continue a rigid course of penance. This ended, it is stated, and in a miraculous way, after he had visited the thresholds of the Blessed Apostles Peter and Paul, in the city of Rome. There, too, he sought the monuments of the saints, so thickly placed on every side. Hearing a report of his extraordinary miracles and sanctity, the Supreme Pontiff summoned him into his presence. Notwithstanding the saint’s reluctance, he was persuaded, at length, to assume the episcopal dignity. If we are to place implicit faith in these accounts, probably either before his going to Rome or after he had left it, the saint visited Ireland, and then he must have founded Dungiven, or at least he spent some time there. But, it must be allowed, we feel at a loss to determine the period.
    In the practice of Divine contemplation, having rendered himself very acceptable to all at Rome, by permission of the Sovereign Pontiff, as we are informed, Nathalan got permission for returning to that part of Scotia, whence he sprung. In extreme old age, he visited his natal soil. He then built the churches of Tullicht, Bothelim, and Colle, at his own expense. He also dedicated them to the Almighty, and long afterwards they existed in those provinces, as monuments of his zeal.
    The death of St. Nechtain occurred A.d. 677, according to the Annals of the Four Masters, but we find the rest of Neachtain Neir recorded A.D. 678, in the Annals of Ulster. We meet no less than four different saints of this name recorded in our calendars – One at 22nd of April—erroneously assigned by Colgan’s printer to the 11th;— another at the 2nd of May—St. Patrick’s disciple;— St. Neachtain, a virgin, at the 22nd of November, besides the present saint.
    It would seem that this holy man died in Britain, on the 8th of January, after the performance of many wonderful miracles. He is said to have been buried with great reverence at Tullicht. St. Nachlan is patron of Tullicht. There in after time he often afforded health to the sick, who came to seek it piously and devoutly. At Tullicht a cross of very early type, incised on a rude granite slab, once lay in the parish church. It now forms the top lintel to one of the doors of the old kirk there. He is also the patron of Balthelney, or rather Bothelney, now Meldrum. Owing to the fervour of his prayers, Nathelan is said to have averted a raging pestilence from this place. Long after this tradition, and when the saint’s name was even forgotten, the parishioners kept the 8th of January as a feast, on which they did no work. At the old kirk here, about three miles from the town of Old Meldrum, is Naughlan’s Well. At Collie or Cowle, his name is rhymed among the fishermen:
    ” Atween the kirk and kirk ford,
    There lies St. Nauchlan’s hoard.
    and in the parish of Kildalton, in Islay, we find Kilnaughtan.

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