OMNIUM SANCTORUM HIBERNIAE

Tag: Saints of Dublin

  • Saint Airennan of Tallagh, February 10

    Below is an account of a saint commemorated on this day, Airennan, a successor at the monastery of Tallagh to its founder Maelruain. Canon O’Hanlon tells us what is known of him and speculates that Saint Airennan may even have been known to Saint Oengus the Martyrologist himself. He also refers to the confusion between our saint and the famous sapiens of Clonard, Saint Aireran, whose feast day falls in December, but both appear to be distinct learned holy men:

    St. Airennan, Bishop of Tallagh, County of Dublin.

    [Eighth Century.]

    The Martyrology of Tallagh enters Airendan, Bishop of Tallaghta, at the 10th of February, and in the Martyrology of Donegal, we find entered, on this day, the name of Airennan, Bishop of Tamhlacht, now Tallagh, in the county of Dublin. He was born, most probably, during the earlier part of the eighth century; and, it is also likely, that he made his religious profession at, or soon after, the foundation of Tallagh, in the year 769. Under the head of Tamlacht, Duald Mac Firbis places Airennan, or Erennan, Bishop of Tamlacht, at February 10th. In the Dublin extracts, belonging to the Irish Ordnance Survey, and at the same date, in the Irish Calendar, we have this holy man’s name occurring, as connected with Tamlacht. This, too, agrees with Ward’s statement. As St. Melruan, the founder died, A.D. 787, or recte 792 the promotion of St. Airennan must be deferred to a subsequent period; and, accordingly, we find his death announced as Airfhindan, Abbot of Tamhlacht-Maeleruain (Tallaght), at A.D. 798, or recte 803. He therefore seems to have been the immediate successor of St. Melruan, whom he survived in office, only for a few years. He must, also, have been the companion of St. Oengus the Culdee, at Tallagh. In our calendars, we find the name of a St. Aireran, also called Aileran, surnamed “the Wise,” Abbot of Clonard. The present saint’s name is not very dissimilar. He is also known as Airenan, and called ” the Wise.” ” He appears to have exercised the duties of a bishop, in addition to those of abbot. So far as we know, he is not distinguished as a writer.

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

  • Saint Flann of Finglas, January 21

    January 21 is the commemoration of a County Dublin saint, Flann, Bishop of Finglas. Canon O’Hanlon tells us what is known of him:

    Flann Mac Laich, or Mac Lughdach, Bishop of Finglas, County of Dublin

    A considerable share of misunderstanding has prevailed—while even distinguished Irish historians and topographers appear to have fallen into errors —in reference to the special Patron Saint of Finglas. The original name of this village seems to have been derived from the small, rapid, and tortuous “bright stream” that runs through a sort of ravine, beside the present cemetery. Towards the close of the eighth, or in the beginning of the ninth century—as we find in the “Feilire Aengusa” — this place had been denominated Finnghlais-Cainnigh, after some earlier patron, called Cainnigh or Canice. He is generally thought to have been the patron saint of Ossory, as no other one bearing such a name can be found in connection with this spot. Whether or not a monastery had been founded by Cainneach, while under the tuition of Mobhi Clairenech, abbot, of Glasnevin, and who died in 544, can scarcely be determined. It seems probable, at least, that a cell, or monastic institute, had been here erected by St. Canice before the close of the sixth century. Archdall evidently confounds this saint with a Kenicus or Keny, whose feast is assumed to have been on the 12th of October. The life of this saint had been preserved in the church of Finglas. How long after his time the present holy man lived does not appear to be known. However, a monastic institution, and an ancient bishop’s see, seem to have distinguished Finglas, in the early part of the eighth century. We read in the Martyrology of Donegal how Flann, bishop, of Finnghlais, had a festival on this day. In the table superadded to this work, the commentator interprets his name Flann, as meaning “red” or “crimson.” He is entered in the published Martyrology of Tallaght on the 21st of January, under the designation of Flann mac Lughdach, abbot, of Finnglaise. The Franciscan copy, however, calls him “the son of Laich.” The present village of Finglas, near Dublin city, and to the north of it, has the ruins of an ancient—but not its oldest—church, within an enclosed graveyard of very great antiquity. The parish of Finglas is situated partly in the barony of Castleknock and partly in that of Nethercross. Under the head of Finnglais, Duald Mac Firbis enters Flann, bishop, of Finnglais. January the 21st is also set down for his feast.

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

  • Saint Maignenn of Kilmainham, December 18

    December 18 is the feast of a County Dublin saint, Maignenn (Maignan, Magnenn) whose name is still recalled today in the placename Kilmainham. Saint Maignenn is a fascinating saint whose Vita contains many weird and wonderful episodes which rather shocked some of the 19th-century churchmen who wrote about the lives of the saints. He had, for example, a ram which used to carry his prayer books, as the Martyrology of Donegal explains in its entry for the day:

    18. B. QUINTO DECIMO KAL. JANUARII. 18.

    MAIGHNENN, Bishop and Abbot, of Cill-Maighnenn, near Athcliath. He was of the race of Colla-da-crioch. Sinell, daughter of Cenannan, sister of Old Senchell the saint, was his mother. He had a ram which used to carry his psalter and his prayerbook. There came a certain robber and thief, and stole the ram. Maighnenn, with his thrice nine clerics, went after the robber to his house. The robber denied having stolen the ram by oath on the relics, and on the hand of Maighnenn himself. The ram was cut up in quarters in a hole in the ground, after the robber had eaten what was in his belly. The ram spoke below in the hole. Maighnenn and his thrice nine persons looked up to heaven, and gave thanks to God for this miracle. But the robber was deprived of his eyesight, and their strength left his feet and his hands, and he said in a loud voice, “For God’s sake,” said he, “O Maighnenn, do not deprive me of the light of heaven for the future.” When Maighnenn heard the repentance of the sinner, he prayed fervently to God for him, and he recovered his eyesight again, and he was eminent in religion as long as he lived. And the name of God and of Maighnenn was magnified by that miracle.

    In his notes to Archdall’s Monasticon Hibernicum, the then Bishop of Ossory P.F. Moran lamented “It is a pity that such a ridiculous fable should usurp the place of more authentic history about this holy man.” Yet modern scholars would readily recognize a number of hagiographical motifs from this story of the ram and the robber. First, there is the slight done to the saint’s honour by the robber, who compounds his sin by swearing his innocence not only on the relics but on the very hand of the saint himself. That cries out for punishment and it is duly delivered as his perjury is exposed by the miraculous cries of the ram. The thief is then deprived of his eyesight, and this is a motif which operates on more than one level, denoting spiritual blindness for example and recalling the encounter between Christ and the blind man in the Scriptures. Then there is the fact that this ‘ridiculous fable’ is actually a vehicle for conveying the mercy and sanctity of Saint Maignenn whose actions lead to a sinner being turned around and to the name of God being magnified. I think, therefore, that Bishop Moran perhaps missed the point of this hagiographical account with all of its rich symbolism – the three times nine clerics in attendance on the saint, the fact that a beast is subject to his will and the ability of Maignenn to successfully intercede for a sinner such as this – all tell me quite a lot about this holy man and in a much deeper way than ‘authentic history’ might have done.

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