Saint Oswald of Northumbria, August 5

August 5 is the feast of the seventh-century Saint Oswald of Northumbria. Although not an Irish saint, King Oswald was the royal protégé of the Iona-trained Saint Aidan and was himself the recipient of an Irish religious education. Saint Oswald met his end at the hands of a pagan rival king and in his tribute to the royal martyr below, Irish Bishop, later Cardinal, P.F. Moran provides some very good reasons why the memory of this holy king should be cherished by the Irish. He also provides an account of the wonderworking relics of Saint Oswald, whose cult later extended beyond these islands into continental Europe:


...From the outset of his episcopate, St. Aidan was not without anxieties and sorrows. Above all he was overwhelmed with affliction by the death of Oswald, on the field of battle, in 642. This dire calamity fell upon the Northumbrian church and kingdom at the hands of Penda, the pagan king of Mercia. For two years war had raged between Northumbria and Mercia, and Oswald had been so far successful that he added the district of Lindsey, with its chief town of Lincoln, to his dominions. It was on the 5th of August, 642, that the decisive battle was fought, at a place called Maserfield, near the Shropshire town, which still commemorates Oswald in the name of Oswestry. The brave prince fell fighting for his religion and his country, as Bede takes occasion to mention, and "seeing himself hemmed in by armed assailants, he ended his life with words of prayer for his own soldiers: whence arose the proverb, God, have mercy on their souls, as Oswald said when falling to the ground." Another proverbial saying is recorded by Henry of Huntingdon: "The plain of Mesafeld was whitened with the bones of the saints." Thus perished, at the age of thirty-eight, Oswald, marked by the Church among her martyrs, and by the Anglo-Saxon people among its saints and heroes of most enduring fame. Ireland may well be proud of having trained to piety this first royal saint and martyr whom the Anglo-Saxon kingdoms added to the Calendar of Holy Church. The ferocious Penda caused the head and hands of Oswald to be cut off, and exposed on wooden stakes, but after some months they were rescued, and the hands were placed in a silver box, at St. Peter's Church, on the summit of the rock of Barnborough, whilst the head was consigned to St. Aidan, and interred with due solemnity in the monastic chapel at Lindisfarne. Of his other relics, we learn from Bede, that thirty years after the battle of Maserfeld the niece of Oswald brought them with great state to the Lincolnshire monastery of Bardney, which was in the Mercian kingdom, but the monks received them with coldness, saying that he was an enemy of Mercia, and left the wain, which had arrived with them in the evening, to stand outside their doors with a pall thrown over them. All that night a pillar of light, reaching from earth to heaven, shone over the remains, and was seen throughout the whole surrounding district of Lindsey. At the dawn of morning eagerly were the doors thrown open, the remains were reverently encased, and over them was suspended the gold and purple royal banner which had been borne before Oswald on the field of battle.

The spot on which King Oswald fell long continued greener and fairer than the ground around, and pilgrims, even from remote parts, flocked thither to pay the tributes of their devotion to God. Both places were indeed honoured, where he first planted the standard of the Cross entering on his career of victory, and where he ended his course, pouring out his life-blood for the cause of God. The latter, howrever, seems to have borne away the palm: "The monks of the great and magnificent Church of Hexham (writes Montalembert), went in procession every year to celebrate the day consecrated to Oswald at the site of the cross, which he had planted on the eve of his first victory. But the love and gratitude of the Christian people gave a still greater glory to the place of his defeat and death. Pilgrims came thither in crowds to seek relief from their sufferings, and had each a miraculous cure to relate on their return. The dust which his noble blood had watered was collected with care and conveyed to great distances as a remedy for disease, or a preservative from the evils of life. By dint of carrying away this dust a hollow was scooped out, of a man's size, which seemed the ever-open tomb of this martyr of his country. On seeing the turf around this hollow clothed with an unwonted verdure, more delicate and beautiful than elsewhere, travellers said that the man who had perished there must needs have been more holy and more pleasing in God's sight than all the other warriors who rested beneath that sward. The veneration of which his remains were the object spread not only among all the Saxons and Britons of Great Britain, but even beyond the seas in Ireland and among the Greeks and the Germans. The very stake on which the head of the royal martyr had been fixed was cut up into relics, the fragments of which were regarded as of sovereign efficacy in the healing both of body and of mind."

One of the miracles narrated by Bede is given on the authority of St. Willibrord, Archbishop of the Frisians, and happened when that apostolic man, "being as yet only a Priest, led a pilgrim's life in Ireland, for love of the eternal country." A certain Irish scholar, "a man indeed learned in worldly literature, but in no way solicitous or studious of his own eternal salvation," was reduced to the last extremities, having caught the contagion which then prevailed. Willibrord coming to him, and finding that he cherished a great devotion to the holy Oswald, said to him that he had "a portion of the stake on which Oswald's head was set up by the pagans when he was killed: and if you believe, with a sincere heart, the Divine goodness may, through the merit of so great a man, both grant you a longer term of life here, and render you worthy of admittance into eternal life. He answered immediately that he had entire faith therein. Then I blessed some water (adds St. Willibrord) and put into it a chip of the aforesaid oak, and gave it to the sick man to drink. He presently found ease, and recovering of his sickness, lived a long time after, and being entirely converted to God in heart and actions, wherever he came he spoke of the goodness of his merciful Creator, and the honour of his faithful servant." St. Willibrord added, that even in his distant mission among the Frisians miracles were wrought through the relics of Oswald.

I have dwelt thus on the memory of this holy prince on account of his being trained to piety in the Irish schools, his zealous co-operation with St. Aidan in sanctifying his people, and the devoted affection which he ever displayed towards his Irish masters. He bequeathed a bright example of Christian heroism to the royal families of the Anglo-Saxon kingdoms, and many were those who sought to emulate his perfect life. His festival was kept throughout England "with joyous and blessed gladness" on the 5th of August, and his name is entered in the Irish, Scottish, and Roman martyrologies on the same day. A foreign historian of England has well appreciated his true chararcter when he writes that "as his life was distinguished at once by activity and by a spirit of fervid Christian beneficence, so his Christian merits and his martyrdom rendered him a hero of the Christian world" and we may add with Montalembert, that, "crowned by the love and devotion of the people on whom he bestowed the blessings of peace and of divine truth, spending his life for its sake; gentle and strong, serious and sincere, pious and intelligent, humble and bold, active and gracious, a soldier and a missionary, a king and a martyr, slain in the flower of his age on the field of battle, fighting for his country and praying for his subjects. Where shall we find in all history a hero more nearly approaching the ideal, more richly gifted, more worthy of eternal remembrance, and, it must be added, more completely forgotten?"

Right Rev. P.F. Moran, Irish saints in Great Britain (Dublin, 1879), 236-240.


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The Celtic Relations of Saint Oswald of Northumbria

August 5 is the feastday of Saint Oswald of Northumbria, a protege of Saint Aidan of Lindisfarne, and below is a 1909 paper on the Irish influences in the life of this royal martyr:

CELTIC RELATIONS OF ST. OSWALD OF NORTHUMBRIA.

J. M. Mackinlay

By relationships I do not mean ties of blood, but ties of circumstance. St. Oswald was Anglic by birth, and ruled over an Anglic people, but at various times during his romantic career he was brought into touch with Celtic influences. When his father, AEthelfrith, King of Northumbria, was killed in battle in the year 617, and was succeeded by Eadwine, brother-in-law of the dead king, Oswald, who was then about thirteen years of age, had to flee from his native land. He went to the north-west, and along with his elder brother Eanwith and a dozen followers, sought refuge in the monastery of Iona. St. Columba had been dead twenty years; but the tradition of his sanctity was still a living force in the island. Celtic monasteries were places of education as well as of devotion. When speaking of monastic institutions in Erin, Miss Eleanor Hull in her Early Christian Ireland remarks: 'Let us see what sort of life a boy lived in one of these great schools. It was a busy life, for they had not only to learn lessons and to attend the services of the church, but they had also to take their share in the general work of the place. The monks and students alike seem to have taken part in cultivating the ground, in grinding and baking bread, and in doing the duties both of farmers and cooks. Even the bishops and clergy seem at first to have worked with their hands, and to have laboured in the fields, but as the establishments grew larger the work must have been divided, and the lay brethren no doubt performed the ordinary duties, while the monks and clergy gave themselves to teaching and the services of the Church. But in St. Columcille's time all shared the work, and even men of noble birth ploughed and reaped and attended to the wants of the establishment.'

When Oswald and his brother, along with their companions, entered the monastery of Iona, they apparently did so merely because it supplied an asylum during a time of political unrest, for they were still Pagans. They allowed themselves, however, to be instructed in the doctrines of Christianity. Eventually they made profession of the new faith and received the seal of baptism. When Oswald came to Iona its Abbot was Fergna Brit, i.e. the Briton, otherwise called Virgnous, who was head of the monastery from 605 till 623. He had been one of its inmates when St. Columba was Abbot, and according to Adamnan was witness of a miraculous light which, on one occasion, enveloped the saint, and which he alone of all the brethren was permitted to see.

Meanwhile political changes were making themselves felt in Northumbria, rumours of which penetrated even into the recesses of the Icolmkill monastery. Though evidently content with his mode of life there, with its round of study, labour, and devotion, Oswald did not forget his home-land and his royal ancestry. At Iona he was still an exile. 'Unhappy it is for a man, however good his means and his lot, if he does not see his own country and his own home at the time of rising in the morning and at the time of lying at night.' This sentiment thus expressed in Dr. Alexander Carmichael's admirable version of Deirdire was found true in the experiences of the royal exile.

In 633, sixteen years after Oswald became a fugitive, Eadwine fell in battle at Heathfield (now Hatfield), in Yorkshire, crushed by the combined armies of Penda, ruler of Mercia, and his ally Csedwalla, a British prince. Eanwith thereupon ascended the Bernician throne, and Osric, a cousin of Eadwine, that of Deira ; but in the following year both these princes were slain, and the two thrones were vacant. This was a call to Oswald to enter public life, and he did not let the opportunity pass. With a small army recruited probably, as Dr. W. F. Skene suggests, from among the men of the Border north of the Tweed, he marched south and met, near the Roman Wall, between the Tyne and the Solway, a Pagan army much larger than his own, under the leadership of Catlon, who has been identified, though not conclusively, with Caedwalla.

On the day before the battle Oswald was sleeping in his tent, when, according to the narrative of Adamnan, a wonderful and cheering vision was vouchsafed to him. Adamnan says : 'He saw St. Columba in a vision, beaming with angelic brightness, and of figure so majestic that his head seemed to touch the clouds. The blessed man, having announced his name to the king, stood in the midst of the camp, and covered it all with his brilliant garment, except at one small distant point ; and at the same time he uttered those cheering words which the Lord spake to Jesua Ben Nun before the passage of the Jordan, after Moses' death, saying, " Be strong and of a good courage ; behold, I shall be with thee," etc. Then St. Columba, having said these words to the king in the vision, added, "March out this following night from your camp to battle, for on this occasion the Lord has granted to me that your foes shall be put to flight, that your enemy Catlon shall be delivered into your hands, and that after the battle you shall return in triumph, and have a happy reign." ; To give emphasis to the above story Adamnan adds: 'I, Adamnan, had this narrative from the lips of my predecessor, the Abbot Failbe, who solemnly declared that he had himself heard King Oswald relating this same vision to Segine the Abbot.' The incident, however we may interpret it, is of special interest as showing what a hold the monastery of Iona had taken on the mind of Oswald. What he had there heard of its great founder had so impressed him that now, at a critical juncture in his life, his imagination was stirred by memories of what he had been told.

In the battle that followed Oswald and his army obtained a decisive victory. The scene of the conflict was a place some seven or eight miles north of Hexham, styled in the English tongue Heavenfield or the Heavenly Field, which name, according to Bede, 'it formerly received as a presage of what was afterwards to happen, denoting that there the heavenly trophy would be erected, the heavenly victory begun, and heavenly miracles be wrought.' Bede's reference to the heavenly trophy and the heavenly miracles relates to a wooden cross erected by Oswald before the battle and to the cures believed to have been wrought by chips of its wood when placed in water. The conflict is styled by Nennius the battle of Catscaull, supposed to represent Cad-ys-gual, i.e. the battle at the wall. A church was afterwards built on the spot, and dedicated to St. Oswald.

Nothing now lay between Oswald and the throne of Northumbria, and in ascending it he re-united the kingdoms of Bernicia and Deira. In addition he was overlord of practically all England except Kent, of the islands of Anglesea and Man, and even of the Cymric kingdom of Strathclyde, whose capital was Alcluith, now Dunbarton, i.e. the hill or fort of the Britons. During the time of Eadwine Christianity had been introduced into Deira by St. Paulinus ; but in Bernicia heathenism still prevailed. Accordingly when Oswald formed a plan for evangelising the northern portion of his realm, it was natural that his thoughts should turn to Iona for the help he needed. ' The same Oswald' says Bede, 'as soon as he ascended the throne, being desirous that all his nation should receive the Christian faith, whereof he had found happy experience in vanquishing the barbarians, sent to the elders of the Scots . . . desiring they would send him a bishop by whose instruction and ministry the English nation, which he governed, might be taught the advantages and receive the sacraments of the Christian faith.' In response to the king's request one of the brethren named Corman, was sent to Bernicia, but he was too austere and had little success in his preaching. On his return to Iona he was succeeded among the Angles by Aidan, whom Bede describes as ' a man of singular meekness, piety, and moderation.' The only blemish in his character hinted at by Bede was his habit of celebrating Easter at the Celtic and not the Roman time of year.

The king assigned to Aidan as his Episcopal seat, Lindisfarne, off the Northumbrian coast, known later as Holy Island. It had a special attraction for the missionary bishop as it recalled his Scottish home. Aidan, as the Rev. Canon Raine points out, 'had been long accustomed to the sea-girt shore of Iona; and Lindisfarne would doubtless appear to him a second Iona embosomed in the waves'. The Bishop, unaccustomed to the Anglic speech, had difficulty in making himself understood in Northumbria ; but the king, who had become familiar with Gaelic during his residence in Iona, was in the habit of acting as interpreter to the chief men of the court. Bede tells us that many other Scottish missionaries settled in different parts of the Northumbrian realm, that churches were built, and that money and lands were given by the king to found monasteries. An anecdote told by Bede exemplifies King Oswald's kindness to the poor. One Easter the king was sitting at dinner with Bishop Aidan, and on the table was a silver dish full of dainties. When the king was informed that a number of starving people stood without seeking alms, he at once sent food to them, and ordered the silver dish to be broken up, and divided among them ; 'at which sight' says Bede, 'the bishop, much taken with such an act of piety, laid hold of his right hand and said, "May this hand never perish." Which fell out according to his prayer, for his arm and hand, being cut off from his body, when he was slain in battle, remain entire and uncorrupted to this day.

In 642, eight years after his accession to the Northumbrian throne, Oswald was slain in battle at a place called by Bede Maserfield, believed to be Oswestry in Shropshire. His conqueror was Penda of Mercia, who, flushed with triumph, caused the dead king's head, arms, and hands to be cut off and fixed on stakes. The story of Oswald's relics forms a picturesque chapter in the annals of hagiology; but the narration of their wanderings lies beyond the scope of the present article. The stake on which the king's head was fixed was believed to have acquired thereby miraculous powers. Bede tells us that when Acca, afterwards Bishop of Hexham, was in Ireland on pilgrimage he found that the fame of the king's sanctity was already spread far and near. A violent plague was raging at the time. Acca was asked by a certain scholar, who was dangerously ill, if he could supply any relics of St. Oswald, in the hope that they might bring restoration to health. Acca replied that he had with him a piece of the oaken stake on which the king's head had been fixed at Maserfield. He forthwith blessed some water and placed in it a chip of the wood as was done in the case of the cross at Heavenfield, already referred to. The sick man drank the water and recovered, and King Oswald got the credit of the cure.

The Celtic Review, VOLUME V JULY 1908 TO APRIL 1909, 304-9.

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Saints Feidhealm and Mughain, daughters of Oilill, December 9

The Martyrology of Onegus devotes its entire entry for December 9 to the praise of two daughters of Oilill (Ailill). whom it beautifully describes as 'the two suns of the east of Liffey':

9. Comely are the two daughters of Ailill,

who is not to be concealed: 

fair is the host of their day - 

the two suns of the east of Liffey.

The scholiast notes add:

9. the two maidens, i.e. Mugain and Feidlimid: in Cell ingen n-Ailella (* the church of Ailill's daughters ') in the west of Liffey they are, beside Liamain.

of Ailill, i.e. son of Dunlang, king of Leinster, was their father, and in Cell Ailella in the east of Mag Lifi sunt simul Mugain and Liamain.
In Cell ingen Ailella in Mag Laigen they are.

The later Martyrology of Gorman reproduces the details of their church and patrimony, describing these saintly Leinster princesses as 'the mild ones'. They are also listed in the Martyrology of Donegal.

Interestingly, Pádraig Ó Riain's Dictionary of Irish Saints notes that the name of a third sister, Eithne, is present in the genealogical sources but absent from the martyrologies. That immediately called to mind the sisters Ethnea and Fidelmia, daughters of King Laoighaire, who are commemorated on January 11, (at least according to the seventeenth-century hagiologist, Father John Colgan). These saintly siblings are the subject of a touching episode from Patrician hagiography which I have posted here. The overlap between the stories does not end there, for the daughters of Oilill are also received into the Church by Saint Patrick, along with their father and uncle:

Thereafter Patrick went to Naas. The site of his tent is in the green of the fort, to the east of the road, and to the north of the fort is his well wherein he baptized Dunling's two sons (namely) Ailill and Illann, and wherein he baptised Ailill's two daughters, Mogain and Fedelm; and their father offered to God and to Patrick their consecrated virginity. And Patrick blessed the veil on their heads.

W. Stokes, ed.and trans., The Tripartite Life of Patrick, Part 1 (London, 1887), 185.

It seems from Ó Riain's  research that Mughain was the more important of the pair as her name occurs in other sources and she was also remembered on the octave of this feast, December 15 at Cluain Boireann, which may now possibly be identified with Cloonburren in Roscommon.

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Saint Oda of Rhoda, February 27

Following on from yesterday's saint, Beccan the Blind, today's saint, Oda of Rhoda in Belgium, also has a connection with blindness. Canon O'Hanlon has included her in his work on the grounds of her alleged 'Scots' i.e. Irish background. The feastday of saint Oda is also open to question as her main feastday appears to have been on 27 November rather than 27 February.

St. Oda, or Odda, Virgin, at Rhoda, Belgium. [During or after the Eighth Century]

Dempster, in his Scottish Menology, and Ferrarius, in his general Catalogue, insert a festival for St. Oda, Virgin, of Rhoda, in Taxandria, of Brabant, at the 27th of February. The Bollandists briefly allude to her, at the same date, although referring her festival to the 27th of November. Dempster states, that at Rhoda, St. Odda, a Virgin, was venerated, at the 27th of February. She was daughter to a king, and patroness of this place. Othbert, the Bishop, raised her precious remains, in 1103, to a place of honour. It is said, by Dempster, that she was daughter to Eugene V., King of the Scots, and a virgin, who led a most holy life. However, the authorities quoted by him, only make her daughter to a King of the Scots. It is thought, she flourished, about the year 500, although another more probable statement has 700, and 713. She was seized with blindness, but going to the tomb of St. Lambert, Bishop and Martyr, at Liege, she there prayed and recovered her sight. Through gratitude, she then vowed her virginity to God; nor, afterwards, could her father persuade her to marry. Following a Divine impulse, Odda went to Taxandria, and by her residence, she sanctified the whole Rhodan territory. It is related, that while she secretly prayed in a wood, a magpie betrayed this secret to men. Hence, in art, she is painted with a magpie. Renowned for her virtues and miracles, she was called, at last, to the nuptials of her Divine Spouse, and her body was deposited in a collegiate church at Rhoda, where she is commemorated as chief patroness. We are told, that her memory was greatly venerated, and that churches were erected to her honour, in various parts of the kingdom of Scotland. Her festival occurs, in the Kalendar of King Charles First's Prayer-book, probably in virtue of her royal descent. Her Acts are said to be more fully written, in the Scotichronicon, by the Monk of Paisley, by John Molan, by Constantinus Ghinius, in the English Martyrology, and in other works. In the anonymous Catalogue of Irish Saints, published by O'Sullevan Beare, and in the "Historia Sanctorum Lovanii" as also in Father Henry Fitzsimon's list of Irish Saints, at the 27th of February, we find entered, St. Oda, Virgo. However, the "English Martyrology" refers her feast, to the 27th of November. By Father Stephen White, she is said to have lived in the eighth century.

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Saint Maelfinnian of Inis Pátraic, February 6

February 6 is the commemoration of a member of a very special class of Irish saint, for Maelfinnian of Inis Pátraic in County Dublin was a royal saint, a king of Brega who had achived renown on the battle field. I have recently been reading a re-examination of this saintly king by a modern scholar, but below is Canon O'Hanlon's account. The name, Moel or Mael Finnian, translates as 'devotee of Finnian' and although Canon O'Hanlon is unhappy at the description of the king as an 'abbot' in the Martyrology of Gorman, modern scholarship is more accepting of this. I hope to post a summary of more recent research into this saint on his feastday next year.

St. Finian, or Mael-Finnia, of St. Patrick's Island, near Skerries, County of Dublin.
[Ninth Century.]

St. Finian is more generally called by our hagiologists, Moel-Finian, or Maelfinnia. He is said to have been son to Flannagan. He was of royal birth, and his ancestors are distinguished in our Irish Annals. They ruled over the country of the Bregii, and their territory was called Breagh. It extended, it is said, between Dublin city and the town of Drogheda, thus constituting it, in an especial manner, the northern part of Dublin county. It had, however, a much greater extent. In the very early ages of our history, it seems to have constituted a distinct principality. Flannagan, the son of Ceallach, and the father of Maelfinnia, was Prince of the Bregii, and distinguished as one of our old bards, while he was slain at a place called Olbha by the Norsemen, a.d. 891. It would appear, that his son Cinaedh immediately succeeded him, as Tanist of all Breagh; but, he died that very year, at Dun-Brie. We may fairly suppose, that his brother, and the present pious Prince of Breagh, came next, and immediately, in the order of succession, to the territorial chieftainry, perhaps, before the close of the year already mentioned. Mael-Finnia's virtues are greatly celebrated in our bardic literature, and what gives greater value to his eulogy, it had been proclaimed after his death. Our Annals also recount his warlike and courageous deeds. He appears to have drawn the sword only in generous and noble self-defence, to protect his people and his country from unjust aggression. Thus, when in 892, the Ulidians, under the leadership of Aiddeidh, son of Laighne, made an inroad on Breagh, Maelfinnia met them courageously at Rath-cro,where he fought and gained the victory. Here were slain Muireadhach, son of Maeleitigh, lord of Dal-Araidhe, and Ainniarraidh, son of Maelmoicheirghe, son of Innreachtach, lord of Leath-Chathail, together with three hundred men. Aiddeadh himself escaped, but he was severely wounded.

During the ninth century, the Danes and Norwegians were a constant source of persecution and annoyance to the Irish, so much divided among themselves. That settlement, which they effected at Dublin, and which seems to have had the protection of fortified walls for defence, retained the advantage, likewise, of a ready communication by sea, for the Norsemen ships and mariners. This was the chief hornet's nest, whence armed bands issued, to waste the inland territories and religious establishments of the Irish. Accordingly, towards the close of this century, it would seem, that a confederacy had been entered into by Cearbhall, son of Muirigin, King of Leinster and by Maelfinnia, lord of Breagh. The forces of both were united, A.D. 897, and the fortress of Ath-cliath or Dublin was besieged. This was surrendered by the foreigners, after they had sustained a great loss, both in killed and wounded. So many as could escaped across the sea. Yet were they obliged to leave great numbers of their ships behind them. They seem to have fled, in the first instance, to Inis-mac-Nessan, now Ireland's Eye, a little to the north of Howth. Here, again, they were besieged, and probably they were obliged to surrender at discretion.

In consequence of these eventful proceedings, the lord of Breagh, Maelfinnia, who is called a religious, devout layman, gained great temporal renown. There appears to be no just warrant for the statement of Marianus O'Gorman, that he was abbot over Inis-Paturic, so far as we can judge. This spot lies off the present maritime town of Skerries, in the county of Dublin. There, for some centuries, a religious establishment existed; and, before the English invasion, it is said Sitric, the son of Murchard, re-founded an abbey for Augustinian Canons. It was dedicated to St. Patrick, and it seems to have been thenceforward known, as the monastery of Holmpatrick. Yet, its situation in the island having been found very inconvenient, Pope Innocent III. confirmed its advowson to the see of Dublin in 1216, and about the year 1220, the parochial church of Holmpatrick was erected on the mainland, by Henry de Loundres, Archbishop of Dublin. Considerable remains of the ancient Holmpatrick Priory yet exist, and these indicate, that they belong probably to the thirteenth century. In the still earlier monastery of the ninth, it may be, that finding his end approaching, the religious prince Maelfinnia, resolving to abdicate his earthly dignity and advantages, retired to the lonely island of St. Patrick, where he assumed the habit of a monk. Although it is mentioned, in the Martyrology of Donegal, that Maelfinden, Abbot of Inis-Patraic, was venerated on this day, the chief authority, for the statement of this holy man becoming superior over the community there, was Marianus O'Gorman. He, probably, had only conjecture to guide him to such a conclusion, or, at best, some unreliable tradition. Other writers, such as Charles Maguire and the Four Masters, without much reflection, followed his opinion. Colgan, likewise, adopts it. Richard Whytford, who treats about St. Finianus, at the 6th of February, styles him a man great in his family descent, yet still more illustrious for his sanctity. The Carthusian Martyrology, also, records him at this date. It appears more correct, however, to call him Maelfinnia, than simply Finian.

According to our Annals, he happily departed this life, a.d. 898; most probably at Inis-Patric and on a 6th of February, which is the day set apart for his feast. Although, many of our Martyrologists treat concerning this saint, as a man of esteemed sanctity; yet, no further important particulars can be gleaned regarding him, than those which have been already given. From accounts, in the Annals of the Four Masters, and in those of Ulster, we feel disinclined to believe, that Finian became an abbot, at the time of his death. His eulogy has been preserved lor us—at least in part—as some Irish verses were composed to commemorate his fame and his worth. These have been introduced by the Four Masters, when noting down the date for his decease. The following English version is given by Dr. O'Donovan :

"The son of Dearbhail, battling over Breaghmhach, disperses each meeting without delay,
The generous Maelfinnia, the great, the fierce, most illustrious, most valiant hero,
Fit was he to be a king of cloudless reign, high chief over Eamhain of fairs;
A man, I assert it without fear, who was alone worthy of having all Ireland.

Maelfinnia, a man without haughtiness, lord of Breagh, a torch over the fortresses!
He of royal countenance, most highly gifted, a famed just man, a prudent battle-prop.
The heroic king of heavy blows, even to the sea-shore he won the wage;
Alas, that the generous Maelfinnia is nota son over the battle of Niall."

The Annals of Ulster have a record of this Maelfinnid mac Flannagan's death, at the year 902; and, by the compiler, he is called a religious laic. We are informed, by Dr. O'Donovan, that the latter date corresponds with A.D. 898 of the Four Masters. The example of this heroic man proves to us, that courage, patriotism, and concern for the public welfare are the duties of a Christian hero; while, most fittingly are they combined in the character of a leader among men, and in one who feels a higher responsibility, when looking to the swift approaches of death.

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Saint Feidhlimidh of Munster, August 28

The saint commemorated by Canon O'Hanlon in his lead article for 28 August is one who is far removed from any conventional idea of sanctity. For Feidhlimidh, a prince of the royal house of Munster, appears to have distinguished himself more for the destruction of churches than for their maintenance. Eventually, he burns one church too many at Clonmacnoise, whose patron, Saint Ciaran, administers some rough justice, after which the royal rogue spends the rest of his days in repentance for his former misdeeds. It's an intriguing story and one which I would be interested to explore further. Canon O'Hanlon sees a message for us all in the strange story of Feidhlimidh, son of Cremthann, and his account is reproduced below in full with some of the original footnotes incorporated into the main body of the text:

FESTIVAL OF FEIDHLIMIDH, SON OF CREMHTHANN, KING OF MUNSTER. [EIGHTH AND NINTH CENTURIES.]

ALTHOUGH we find various allusions to the subject of our present memoir, in the Annals of Ireland; yet, those accounts are brief and disconnected, so that it is a difficult matter from such notices, to form an exact judgment regarding this King's career and character. That his life and actions can be generally approved must be a subject for discussion among modern historians, since we find many conflicting opinions brought down to us by tradition. At this date, Colgan had promised to treat at some length on this prince, who is said to have descended from a high worldly rank, that he might be exalted in the court of Heaven. This change of purpose seems to have occurred, only towards the close of his life. His reign was marked by broils and contentions; but, he usually came off victorious, as we find recorded in the Irish Annals. The national and social state of Ireland, and the position he filled, may have rendered some of those intestine wars evils that could not well be avoided; but ambition and greed are likely to have influenced his conduct, before penitence and contrition enabled this prince, to repair in a great measure the bloodshed and wrongs he had inflicted on others. Notwithstanding such a record, he is praised by several of the Munster bards and chroniclers, while his name has been inscribed among those, whose festivals are commemorated in our Calendars.

Veneration was given, as we are told, to Feidhilmidh MacCrimthain, at the 28th of August. Thus is he noticed in the Martyrology of Tallagh. In the Book of Leinster copy, his name is found contracted, at this date. He descended from the race of Aenghus, son to Naetfraech, son of Lughaidh, as stated by the O'Clerys. His father's name was Crimhthann, and he is said to have been of Claire. His son, who afterwards ascended the throne of Munster, was born probably towards the close of the eighth century. The young prince appears to have received a liberal education; for it is related, that he was an excellent scribe—which means according to Irish acceptance— a writer, although none of his compositions have come down to us. Nor is the school in which he studied known. It is stated, also, that Feidhlimidh entered into Holy Orders, and that afterwards he presided as Archbishop over Leath Mogha, otherwise in the See of Cashel. However, there is no sufficient warrant for such a statement. Moreover, in his enumeration of the Archbishops of Cashel, Sir James Ware does not record any earlier bishop than Cormac MacCullinan, who flourished towards the close of the ninth and beginning of the tenth century.

From what has been stated in the Irish Annals regarding Feidhlimidh, we are led to infer, that he must have succeeded in the principality of Munster, in or about the year 820. He was remarkable for personal courage and force of character— qualities which were sufficient to excite the admiration of his followers, and to cause his interested and over-partial panegyrists in prose and verse to overlook or conceal his many deficiencies. Having been recognised as a King over Ireland, by some authorities, without defining the term or the number of years; his reign has been synchronized with the period when Gaithen, the son of Cionaedhe, was chief over Laeighis or Leix, a territory contained within the present Queen's County. He is also noticed, as having lived about that period, when the death of the Ostman tyrant Turgesius took place. Moreover, he is supposed by Giraldus Cambrensis to have been a King over Ireland, and the seventeenth predecessor of Roderick O'Conor, the latest recognised monarch, who died towards the close of the twelfth century.

Our native Annalists, for the most part, do not class Feidhlimidh among the supreme monarchs of Ireland; although some of the Munster chroniclers and bards, who state that he ruled twenty-seven years over that province, reserve seven of these for jurisdiction over all the otlier provincial kings and chiefs of the nation. This claim nevertheless can hardly be allowed; but, having been a highly successful raider in his time, provincial tradition probably assigned that elevation to him, and caused it to be circulated for belief in other districts of the country. However, it cannot be doubted, that he not only exercised the power and privileges of a King throughout the province of Munster for a long period; but, his influence and fame as a warrior caused him to be feared and respected, even by the recognised sovereign of Ireland, and by all the subordinate kings and chiefs. Our Annals contain many brief records of his acts. Thus, in the year 823, it is related, that the Law of Patrick was established over Mumhan by Feidhlimidh, son of Crimhthann. He is said to have immediately succeeded Fiacha Airtre, who ruled for fourteen or fifteen years over that province, but, the date for whose death we have not been able to ascertain. The Law of Patrick to which allusion has been made seems referable to some tribute or contribution allowed by the other provinces of Ireland, and as an acknowledgment of primacy over the Irish Church, in the See of Armagh. We find frequent allusion in the Annals, to visits made by the Archbishops and Abbots, to different places and at various times, in order to renew or establish that Law. Moreover, the kings and chiefs of those territories and districts were ready to enforce the obligations it involved, so far as their power extended. It is less pleasing for us to recount the many destructive raids or expeditions noted in our Annals.

In the year 823, we read that Galinne of the Britons was burned by Feidhlimidh, son of Crimhthann, with its whole dwelling-place and the oratory. Other authorities place that incident at earlier periods. It would seem, that the King of Munster had planned another expedition for the invasion of Connaught. That very same year 823, we find a victory was gained by Cathal, son of Ailill, over Feidhlimidhin Magh-Ai, where many fell. However, this reverse of his career is stated to have occurred in 834, by the O'Clerys, and it is related by an Irish poet, to have been at a place named Loch-na-Calla, or Lake of the Shouting, owing to the rejoicing of the Ui-Maine, on account of their victory over Feidhlimidh. The name of that place seems now to have become obsolete. Moreover, the Annals of Clonmacnoise relate, that Delvin Beathra was burned by King Felym or Feidhlimidh, son of Crimhtann, in 823; while those of the Four Masters place this event in 824; and those of Ulster have it at A.D. 826. Although undoubtedly remarkable for his prowess in arms and for personal valour, yet the King of Munster is not noticed in our Annals, for exercising either against the Danes or Norwegians, whose inroads upon various parts of Ireland are recorded during his career. He wanted the spirit of patriotism to render his deeds heroic; nor can it be said, that the reigning monarch Conchobhar was energetic or capable in suppressing such raids. Rather were internecine contests, among the Irish kings and princes, events most prominent during this period. In 824, there was a royal meeting at Biorra or Birr, between Conchobhar, son of Donnchadh, King of Ireland, and Feidhlimidh, King of Munster, according to the Annals of Clonmacnoise; this event is noticed in the Annals of the Four Masters, at the following year; while the Annals of Ulster have it at A.D. 826. The objects had in view for holding this meeting, nor the subjects there discussed by the monarch and by his nominally subordinate prince, have not been disclosed in any account with which we are familiar; but, it seems probable enough, that the King of Ireland suspected and feared the aspiring and ambitious aims of the Munster potentate, and sought explanations or some sort of understanding to restrain his acts, or to divert them into a more desirable course of policy. Weighed in the scale of subsequent events, there are just grounds for supposing, that Feidhlimidh was anxious to employ means, and to seek aid beyond his own province, for acquiring sway over the rest of Ireland. If we are to receive the account of the Rev. Dr. Keating, Feidhlime received provocations from the northern half of the Island, which was known under the designation of Leath Cuin. Carrying his arms into that part of the country, he sorely distressed its inhabitants, and he plundered without distinction from Birr to Teamhair Breag. We are told, moreover, that he met with opposition at Tara, and which he overcame with some difficulty. In a conflict, his forces engaged Jonrachtach, the son of Moalduin. This seems to have been intended for what is related, at the year 828, when the Annals of Clonmacnoise record the coming of the forces of Munster and of Leinster to Fynore —also called Finnabhair-Breagh—to destroy, prey and spoil Moybrey. This account is set down at A.D. 829, in the Annals of the Four Masters; while the Annals of Ulster place it at A.D. 830. Again, the burning of Fore by Feidhlimid is recorded as having occurred at a.d. 830. The Annals of the Four Masters,  at A.D. 831, have an account of the burning of Tearmann-Chiarain by this king and also of the plundering of Dealbhna-Beathra three times. The Annals of Clonmacnoise, however, place these events at A.D. 829.

It would appear, that similar devastations were continued by him the year following, 832, when a great number of the family of Cluain-mac-Nois were slain, and all their termon was burned by Feidhlimidh, to the very door of their church. It is stated, that while this king was brave in action, generous in success, anct unbroken in adverse fortune, he secured the co-operation and retained the fidelity of the two great provinces of Minister over which he reigned; and being munificent, insinuating, amiable, religious, but not pious, he for a considerable time gained friends, in all the other provinces of Ireland. He is said to have occasionally made the clergy instruments of his ambition, and to have harassed them in turn when they would not go all his lengths. Moreover, as we read, he treated the family of Dearmach, or Durrow. in like fashion, as he did that of Clonmacnoise, and also to the door of its church. The Annals of Ulster place such outrages, at this same year, while those of Clonmacnois refer them, to A.D. 830. In the meantime, during the reigns of Aedh Ornidhe and of Concobhar, monarchs of Ireland, the Northmen, while making inroads on the country, received no opposition from the King of Munster, who covered the south, and who was powerful enough to have prevented their incursions. It is even stated, that through interested motives, he basely enjoyed the miseries of his countrymen.

The Annals of Ulster place the death of Concobhar mac Donncha, King of Ireland, at A.D. 832. The same year is stated to have been the first for his successor, Niall Caile, son to Aedh Oirdnaidhe; but, the true year, as we are told, is A.D. 833. In the "Chronicum Scotorum," at the year 836, is an entry regarding the taking of the oratory at Cill-dara, against Forannan, Abbot of Ard-Macha, with the congregation of Patrick besides, by Feidhlimidh, son of Crimhthann, by battle and arms; and, as stated, they were taken prisoners with their submission. This is related to have happened, A.D. 835, in the "Annals of the Four Masters." The "Annals of Ulster" agree with this latter date; while those of Clonmacnoise have A.D. 833, for such transaction. In 836 occurred the plundering of the race of Cairbre Crom by Feidhlimidh, son of Crimhthann.

In the year 837, a great royal meeting between Niall Caille and Feidhlimidh, son of Crimhthann, took place at Cluain-Conaire-Tomain, now Cloncurry, in the County of Kildare. The " Annals of Ulster" agree with this date; while those of Clonmacnois have A.D. 835. It is stated, that the Monarch of Ireland had invited the King of Munster to that interview, in hopes of compounding their mutual differences, in order that they might act in concert against their common enemy the Northmen. Instead of effecting such a salutary measure, as appears by what follows, ambition urged the latter treacherous potentate, to take advantage of the difficulties besetting the Monarch, and to supplant him, if possible, in the government of the whole kingdom. In the year 840, an army was led by Feidhlimidh to Carman; while another army was led to meet him by Niall to Magh-ochtair, a plain in the barony of Ikeathy and Uachtarfhine or Oughteranny, in the north of the present County of Kildare. A mysterious allusion by some Irish poet to this encounter states, that the crozier of the devout Feidhlimidh was left in the shrubbery, which by right of the battle of swords, Niall by force bore away from them.

It is stated in the old Annals of Innisfallen, that Feidhlimidh, son of Crimhthann, received homage from Neill, son of Aedh, King of Tara, in the year 824—but more correctly in 840—and that Feidhlimidh then became sole Monarch of Ireland, and sat in the seat of the Abbot of Cluain-fearta. However, although the King of Munster aspired to such a position, it is a mistake of writers on Irish historical matters to suppose he ever attained it. At the year 843, the Annals of Clonmacnoise relate the burning of the Termon lands belonging to St. Kieran, without respect of place, saint, or shrine; on which account, Feidhlimidh incurred a merited punishment, inflicted by the patron saint of Clonmacnoise. After his return to Munster the following year, he was overtaken by a flux, which brought him to the grave.

Notwithstanding his irregularity and great desire of spoil, the Annals of Clonmacnoise state, that Feidhlimidh was by some numbered among the scribes and anchorites of Ireland. It is generally believed, that Feidhlimidh governed the province of Munster for twenty-seven years. After such a term of rule, he voluntarily abdicated his temporal state, for a more spiritual life; and, to atone for his former excesses, he resolved to spend the remainder of his days in works of penance. He therefore embraced the austere life of an anchoret—but in what place we are not informed—and he thus prepared for his last end, distinguished by virtues and merits, so that he deserved to be classed among the saints. In Dr. O' Donovan's " Annals of the Four Masters," it is said he died on the 18th (? 28th) of August, A.D. 845, and of his internal wound, inflicted through the miracle of God and of St. Ciaran. The popular tradition was, that while taking rest in his bed, St. Kieran appeared to him in his habit, and with a pastoral staff. With the latter he gave King Fedlim a thrust, which caused an internal wound, and from this stroke he never afterwards recovered.

Moreover, some lines from an Irish poem are quoted, which are in a strain both of lamentation and of eulogy. Thus rendered into English :—

"Alas! O God, for Feidhlimidh; the wave of death has drowned him!

It is a cause of grief to the Irish that the son of Crimhthann of Claire lives not.

It was portentous to the Gaeidhil when his last end arrived;

Slaughter spread through sacred Ireland from the hour that Feidhlimidh died.

There never went on regal bier a corpse so noble;

A prince so generous under the King of Ailbin never shall be born."

Notwithstanding that the career of Feidhlimidh mac Crimthainn appears to have been one of turbulence and depredation, and that his death is said to have been brought about, as a punishment for his sacrileges; it seems strange, that when recording his death, at A.D. 846, the Annals of Ulster describe this Munster potentate as an excellent scribe and anchorite. With the high eulogy of being the best of the Scoti, a scribe and an anchorite, the "Chronicon Scotorum" enters the demise of this prince, at A.D. 847 ; while the author quotes some lines of an Irish poet, in lamentation for his death. The Martyrology of Donegal also records him at the 28th of August, as Feidhlimidh son of Cremthan, King of Munster.

From all we can learn, this King was distinguished by intellectual gifts, and by energy of natural disposition; yet neither of such qualifications could entitle him to our respect, did he not feel remorse for various misdeeds, and repent for a long catalogue of crimes, which were perpetrated during the time he was invested with temporal dominion. Like another royal penitent, before he had been called out of this world, Feidhlimidh in the trouble of his soul and body recognised his own weakness and dependence, having recourse to humble supplication, that the Lord should not rebuke him in indignation, nor chastise him in wrath, while he had renounced the works of iniquity, and had shed tears of remorse for his many transgressions. Thus it happened in the case of Mary Magdalen, who from being a great sinner, afterwards became a great saint; and with St. Paul, who from being a bitter persecutor of Christians afterwards became a glorious Apostle in the Church. To the last moment of life, God is merciful to even the greatest sinners, and accepts their sincere repentance with forgiveness, while if they persevere in justice to the end, He has promised also to them the rewards of Heaven.

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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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Old Irish Wisdom Attributed to Aldfrith of Northumbria

Old Irish Wisdom Attributed to Aldfrith of Northumbria: an edition of Bríathra Flainn Fhína maic Ossu, edited and translated by Colin A. Ireland (Arizona Centre for Medieval and Renaissance Studies).

Although it was published only in 1999, this book is available in full on the Internet Archive here. The text comprises a series of maxims attributed to Aldfrith, King of Northumbria (c.685-705) under his Irish name Flann Fína. The editor provides a general introduction to wisdom literature as a genre and to the specifically Irish texts which survive. He also has a more technical discussion of the various surviving manuscripts of this particular collection, of the style of language used and of its implications for the dating of the work. The reputed author, King Aldfrith, had an Irish mother and Bede tells us that he was educated among the Irish. In this particular case however, King Aldfrith shares the authorship with a legendary figure, Fíthal, said to have been a third-century poet and judge in the time of King Cormac mac Airt. It is thus interesting to see one historical personage and one legendary connected with the same work.

Here's a sample of the sort of pithy maxims to be found in the text:

2.3 Be obliging so that you may be loved.

2.4 Be generous so that you may be renowned.

2.4a Be generous so that you may be charitable.

2.5 Be hospitable so that you may appear decorous.

2.6 Be grateful so that you may experience increase.

2.7 Be humble so that you may be exalted.

The author's love of learning, something which endeared him to the Irish, can also be seen:

7.1 Learning is a beneficial occupation.

7.2 It makes a king of a poor person.

7.3 It makes an accomplished person of a landless one.

7.4 It makes an exalted family of a lowly one.

7.5 It makes a wise person of a fool.

7.6 Its commencement is good.

7.7 Its end is better.

7.8 It is respected in this world.

7.9 It is precious in the next.

7.10 It is not despairing concerning the end,

7.11 i.e. bestowing heaven upon him.

However, as it also says 'The conversation of women is a catalyst for folly' (4.13), I shall say no more!

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