OMNIUM SANCTORUM HIBERNIAE

Tag: Saints of Kildare

  • Saint Briga of Kilbride, January 21

    Today we commemorate Saint Briga who is a namesake of Saint Brigid and may possibly be one of her contemporaries. Canon O’Hanlon admits that the evidence for both the exact feast day of this saint and for her identity are rather shaky and his account only serves to illustrate some of the difficulties involved in researching the lives of the Irish saints. The attribution of January 21 as the feast day of Saint Briga of Kilbride is made in the twelfth-century Calendar of Cashel, a source which was available to the seventeenth-century hagiologist, Father John Colgan, but which is now lost:

     

    Saint Briga or Brigid of Kilbride, in the Diocese of Lismore , County of Waterford and of Kilbride or Brideschurch, County Kildare. [Possibly in the Fifth or Sixth Century.]

    A saint called Briga, the daughter of Congall, is thought to have been “sinchrona” with her great namesake, the renowned Abbess of Kildare. In the Calendar of Cashel, at the 21st of January, she is called St. Brigid of Killbrige, in Lismore diocese. In the Third and Fifth Lives of St. Brigid of Kildare this present holy virgin is called Briga. According to the latter of these authorities, she is said to have lived in the Leinster province, and to have been mother, or superioress, over a monastery and its nuns, who were servants of Christ. From such accounts, Colgan says it is possible she may have been that virgin whose memory was venerated in the Liffy plain, which lies near Kildare.
    On the 9th of March, a St. Brigid is venerated, according to the Martyrologies of Tallagh and of Marianus O’Gorman, and she may have been a contemporary with the great St. Brigid, Abbess of Kildare. But Colgan thinks it more probable that the virgin visited at Kilbride was identical with St. Brigid, or Briga, venerated at this day, according to the Calendar of Cashel. From the circumstance recorded of St. Briga having invited the illustrious Abbess of Kildare to her home, she appears to have lived on terms of intimacy with this latter, who wrought one of her many miracles here. This is found related in the acts of St. Brigid, the great patroness of Ireland. Yet, a difficulty is presented, where an account is given of certain transactions occurring in the plain of Theba, or Theabtha, and when it is stated, her friend the holy virgin Briga lived also in that district. For there, as we are told, St. Brigid was asked to visit another pious virgin, called Briga, and at the house of this latter. The Abbess of Kildare accepted such invitation at the time, as she had on similar occasions ; and when arrived at the house, she was received with great joy and honour. According to the usual custom of treating guests, her feet were washed; and the water having been removed, it was afterwards applied by a nun, whose feet had long been crippled with gout. Having washed them with this water, the infirm sister’s feet were healed, and almost before they could be wiped.

    Saint Brigid afterwards spent a considerable time there, and in conference with the nuns, while treating on various spiritual topics. But the arch-tempter from the beginning, who envied the innocence of our first parents in the garden of Paradise, found means to enter St. Briga’s establishment, at a time, too, when the hostess and her illustrious guest were seated at table. His presence was first revealed to St. Brigid, who fixed her eyes steadily on him for a time. Then communicating what she had seen to her entertainer, and signing the eyes of the latter with a sign of the cross, Briga beheld a deformed monster. The holy Abbess of Kildare commanded him to speak, and to make known the purport of his unwelcome visit. The Devil replied: “O holy virgin, I cannot avoid speaking, nor can I disobey your orders, as you observe God’s precepts and are affable to the poor and lowly.” He then avowed a desire to cause the spiritual death of a nun, who had yielded to his temptations. He even told the name of this nun to the holy abbess, when the latter, charitably calling her, and signing her eyes with a sign of the cross, desired her to behold the monster. The nun was terrified at this sight, and shedding abundance of tears, promised to be more circumspect for the future. Brigid felt great compassion for this penitent, and banished the demon from their presence. Thus, on occasion of her visit, St. Brigid procured the corporal restoration of one, and the spiritual liberation of another, belonging to that sisterhood. Supposing the foregoing transactions to have occurred at Kilbride, or Brideschurch, in the county Kildare, it follows that the present St. Briga—if we have rightly assigned her festival to this date—must have been a special favourite and companion of the illustrious abbess, whose “magnalia,” in the earlier period of the Irish church, have been so wonderfully extolled by her biographers.

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  • Saint Fine, Abbess of Kildare, January 9

    Canon O’Hanlon has a very short entry for Fine or Finia, an eighth-century abbess of Kildare, whom the great 17th-century Irish hagiologist, Father John Colgan, believed had died on January 9, an event recorded in the Irish Annals:


    St. Finia or Fine, Abbess of Kildare. [Eighth Century.]
    Because truth and innocence of life distinguish holy virgins, they live without stain before the throne of God. We are informed by Colgan, that Finia, Abbess of Kildare, died on the 9th of January, A.D. 800. The same year is set down for the death of this Fine, in the Annals of the Four Masters.
    Although it is not expressly stated, Colgan seems to regard this day as dedicated to her memory.
    It seems impossible to discover much else about this particular successor to Saint Brigid as an individual, but Christina Harrington, in her valuable work on the role of women in the Irish church, can place the office of abbess into a context for us:
    The sources of material on Irish abbesses are extremely patchy, and the overall quantity of evidence quite slim. The Irish left no guiding or prescriptive texts on this office; there is no surviving correspondence such as is found in Anglo-Saxon England and which proves so illuminating for the abbess’s position there. There is a small but important quantity of legal material in which are found occasional notes concerning abbesses’ rights and privileges; there is a large amount of hagiography containing anecdotes about abbesses; and there are annal entries for abbesses of the most famous houses…
    In female saints’ Lives, the characterization of the foundress serves repeatedly to restate the holy ideal not only for the ordinary nun, but also for the abbess, since in Ireland the major female saints were abbesses. As the spiritual heir of the foundress saint, the abbess was supposed to manifest at least in part her patron’s virtues and be in her own lifetime a role model in the religious life. The Lives also offer insights into the practicalities of an abbess’s duties, both to her own nuns and also to the outside world. Thus the foundress formed the prototype for the abbess’s role, both spiritually and practically….
    In her community of nuns, the abbess too was the supervisor and governor, domina and mother. In the female Lives, the abbess is the person who is directly responsible for ensuring the monastery’s survival. She decides if the community is to move location. She procures food and beer in times of scarcity, and organizes help in fending off attackers in times of danger. It is she, for example, who asks for charitable help from clerics, monasteries, and other nunneries when her own community runs into difficulty.
    Decisions on who joined the familia were within the abbess’s remit: it was she who approved the intake of novices and the adoption of fosterlings and abandoned babies. She was responsible for the maintenance of the moral standard and adherence to the rule. Then there were matters of discipline, and in the Lives the abbess appears as inspector, judge, and setter of punishments.
    Like the foundress saint whose heir she was, the abbess had to strive to embody the seemingly contradictory qualities of world-renunciation and temporal dominion. She was to uphold the ascetic tradition whilst at the same time shoring up and even expanding her church’s sphere of control…
    One of the abbess’s most important tasks in the continued work of aggrandizing her church was the provision and reception of hospitality, which in early medieval Ireland formed one of the major currencies of social interchange, social cohesion, and assertion of power and status. Failing to provide hospitality to those whose rank warranted it brought dishonour upon the failed host; providing abundantly brought status, and fulfilled economic and/or ecclesiastical obligations…
    The ideal abbess was a provider of abundance to all the religious superiors who came to her community. A poem attributed to St Brigit from the tenth or eleventh century, shows her as the giver of hospitality: the feast she provides is one of spiritual nourishment, and her overlord is none less than Christ and the hosts of heaven. Hospitality was a Christian virtue and Brigit its exemplar, just as Monenna was treated as an exemplar of the discipline of fasting.
    C. Harrington, Women in a Celtic Church- Ireland 450-1150 (Oxford University Press, 2002), 165-169.
    Harrington has much more to say about the office of abbess, and has a particularly interesting analysis of the power that these women were able to wield in both the secular and the ecclesiastical spheres. Irish law did not see women as legally competent and some of the sources upheld the need for all women to have a male ‘head’. In theory this would seem to create a problem for Abbesses as the equivalent of male ‘heads’ of religious communities. Yet the sources also indicate that this was not necessarily so in practice. Harrington sees the accounts of abbesses acting as confessors or soul-friends as especially important to the question of ‘headship’, although of course an Abbess could not hear confession in the sacramental sense. Indeed, some Abbesses were even prized as soul-friends by men, Saint Samthann of Clonbroney is one famous example. Abbesses like Fine were also drawn from the Irish aristocracy of the day and thus derived some of their authority from their connections to powerful ruling families. In her case this authority was bolstered by the fact that Fine was the heir to a foundress of exceptional sanctity, and it is surely a mark of how important a figure the Abbess of Kildare was felt to be that the Irish Annals continued to record the deaths of the successors of Saint Brigid for centuries after her passing.

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  • Saint Aed of Kildare, January 4

    There is a certain amount of confusion around the feast day of Saint Aed (Aidus in Latin), Bishop of Kildare, as both January 4 and May 10 are mentioned in the sources. This saint is interesting as he is not only an ecclesiastical but also a royal figure, as Canon O’Hanlon explains:

    ST. AIDUS, BISHOP OF KILDARE.
    [SIXTH AND SEVENTH CENTURIES.]
    NOTHING appears more remarkable in Irish Church history than the fact, that so many scions of royal and noble houses voluntarily abdicated their worldly rank to assume the humble garb of the monk; thus choosing to be governed rather than to rule. Some account of this saint has been given by Colgan, at the 4th of January; but these short notices are very unsatisfactory. The obscurity of his acts, however, is not the fault of this writer. Most probably St. Aidus was born about the middle or towards the close of the sixth century. From the data afforded us, it appears a matter of great difficulty to unveil the chief incidents of his life. In the “Martyrology of Tallagh,” at the 4th of January, we find the entry of Aedin, a bishop.
    Various saints, bearing the names Aedh, or Aedhan, appear at different dates in our calendars. In the Feilire of Oengus not only is the present but every other native saint excluded at this date. By Marianus O’Gorman our saint is denominated Aidus; while by other calendarists and writers he is styled indifferently Aedinus, Aedus, and Aedius. According to some accounts St. Aidus is stated to have been King of Leinster ; yet this hardly seems reconcilable with our annalistic chronology. Following the pedigree of the Genealogic Menology, St. Aidus, the bishop, was son to Moelodran, son of Brocan, son to Corbmac, son of Diermeit, son to Eochad Guinech, son of Ere, son to Brecan, son of Fieg, son to Daire Barrigh, son of Catheir the Great. From all we are able to ascertain, it does not seem probable the present saint ever occupied the throne of Leinster although Colgan thinks Aedh Cerr, who ruled over that province, and whose death is noted at A.D. 591, may have only died politically, to have lived forty-seven years subsequently in the religious state. But, besides the usual accurate phraseology of our annalists, and other irreconcilable circumstances, the different fathers of Aedh Cerr and of St. Aidan, the bishop, ought to have shown Colgan how improbable must have been an identity between both. Another conjecture has been ventured upon, that perhaps Aedh Cerr had been a different person from this Saint Aldus, whose name perchance has been omitted from the catalogue of Leinster kings, because he reigned only for a short time, and abdicated a throne to the regret of his people. It seems more than likely, however, that as the present saint was descended from a right regal Leinster line, he may have been some minor potentate connected with that province rather than its chief ruler. It is said, that having abandoned his exalted position, he became a monk in Kildare Monastery. He seems to have been denominated “Dubh,” “black,” probably from some peculiarity of complexion.
    Greatly distinguished for his virtues and merits in the monastic profession, he was afterwards called to preside over the religious as abbot; but, furthermore, he was elevated to the episcopal dignity, and he ruled for some time over the see of Kildare. Although this see maintained a constant succession of zealous and pious prelates from the time of St. Conlath, yet until we come to this St. Aidus’s they do not figure on the pages of history with sufficient distinctiveness. Thus he was advanced to spiritual honours, having escaped from royal dignities. He died in the year 638, but we cannot ascertain the duration of his episcopacy. Whether the demise of St. Aidus occurred on a 4th of January, or on a 10th of May, is thought to be uncertain. Colgan has a few notices regarding him at the former date, yet he states, that it might be possible, the memory of St, Aidus had been celebrated on both days. At the 4th of January the “Martyrology of Donegal” simply enters Aedh, bishop. It has been well remarked, that the world knows little of its greatest men; and it seems strange that they should be almost forgotten or not sufficiently honoured, especially in their own country.
    A St. Aidus, bishop, is venerated on the 4th of January, according to the Martyrologies of Tallagh and Marianus O’Gorman. According to the same authorities, a St. Aidus, son to Cormac, was venerated on the 10th of May. The great-grandfather to Aidus, King of Leinster, who died A.D. 591, was named Cormac. As the name and Episcopal dignity at the 4th of January would seem to indicate our saint, and as the name of Aidus, the aforesaid Cormac being his ancestor, is found at the 10th of May, hence Colgan confesses himself unable to decide whether the festival of this present saint should be kept on the 4th of January or on the 10th of May. See “Acta Sanctorum Hiberniae,” 4 Januarii, nn. 5, 6, p. 14.
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