Saint Iotharnaisc of Clane, December 22

December 22 is the feast of Saint Iotharnaisc of Clane, County Kildare, whom we met last year in a post on Saint Ultan Tua. It seems that Saint Iotharnaisc also had a Scottish link, where he appears under the Latinization of his name, Saint Ethernascus or as Saint Athernaise the Hermit or the Mute of Fife. It is interesting that he retains his reputation for maintaining the discipline of silence in both countries. Dom Michael Barrett has an entry for Saint Ethernascus in his calendar of the Scottish saints:

22 St. Ethernascus, Confessor.

FROM his retired life and spirit of recollection this Irish saint was known as "Ethernascus, who spoke not," or "The Silent." He was one of the chief patrons of Clane, in the county of Kildare. It is difficult to determine what was his precise connection with Scotland, but his office occurs with a proper prayer in the Breviary of Aberdeen. The church of Lathrisk, in Fifeshire, was dedicated to St. Ethernascus conjointly with St. John the Evangelist.

Dom Michael Barrett, O.S.B., A Calendar of Scottish Saints (Fort Augustus, 1919), 180.

Bishop Forbes supplies the collect for the day from the Breviary of Aberdeen:

ETHERNASCUS, C. December 22.—

The Breviary gives only a collect. "O God, who didst will that the soul of blessed Ethernascus, thy confessor, should penetrate to the stars of heaven, vouchsafe that, as we celebrate his venerable birthday, we may, by his intercessions, be deemed of thy mercy, in respect of his merits, meet to ascend to the joys of his blessed life, through our Lord." There is an antiphon to the Magnificat, but no lections to the feast.

In the Irish Kalendars, under this day, we find, in the Felire of Aengus
—
Itharnaisc nad labrae.
[Itharnaisc who spoke not.]

In the Martyrology of Donegal, "Ultan Tua and Iotharnaisc, two saints who are (buried or principally venerated) at Claonadh, i.e. a church which is in Ui Faelain in Leinster." This is Clane, in the county of Kildare.

He is of Lathrisk in Fife, where we find a church dedicated to St. John the Evangelist and S. Ethernasc by David de Burnham on the v. of the Kalends of August 1243.—(Regist. Priorat. S. And. 348; 0. S. A vi p. 15.) The name Lanthrisk, or Lathrisk, contains evidently the Welsh Llan, which we find in Scotland elsewhere, as at Lumphanan, and Panmure and Panbride— the p and l being interchangeable, as we find in the Spanish where plenus becomes lleno. It is quite in accordance with probability that a Kildare saint should be found in the Church of Kenneth Macalpin. Thus we have a Cellach, at once abbot of Iona and Kildare, who died in 865.—(Grub, Eccl. Hist. i. 168.)

Alexander Penrose Forbes, D.C.L. Bishop of Brechin, Kalendars of Scottish Saints, (1872), 334.

Saint Giallán of Killelan, October 2

October 2 is the second commemoration on the Irish calendars of a County Kildare saint, Giallán of Killelan. His earlier feast day is September 6 at which time I posted the following information regarding him:

Professor Pádraig Ó Riain, in his 2011 Dictionary of Irish Saints reveals that the saint is associated with the County Kildare locality of Killelan, probably originally Ceall Ghialláin. The Giallán of this place is described in a scribal note found in the Martyrology of Tallaght at October 2 which refers to a Leinster prince called Oinmhe, a hostage with Saint Brigid of Kildare. He is then renamed Giallán, from the Irish word for a hostage giall. October 2 seems to be the main commemoration of Saint Giallán, but his name is recorded on September 6 in the Martyrology of Tallaght, although this is the only Irish calendar where it appears on this day.

The scribal note records how the prince was given as a hostage, first to another ruler and then subsequently to Saint Brigid, in order to secure the submission of his father:

[OCTOBER 2]

Onme (i.e. simul) or Omne son of the king of Leinster. And he was given as a hostage to the king of Leth Cuind, and he gave him into Brigit's hand that she might on his account obtain submission a patre suo, et aliquo die dixerunt discipulae Brigitae ei: ' 'tis lovely the little hostage (giallán) is to-day,' said they. 'Giallán will be his name for ever,' said Brigit. And that is the one who is in Cell Giallain in Ui Muiridaig.

It seems that the little hostage made quite an impression on Saint Brigid and her household!

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Saint David and Naas

March 1 is the feast of Saint David, the patron of Wales. Ireland, however, can also claim to have a long tradition of devotion to the Welsh patron and the parish church at Naas, County Kildare, is dedicated to Saint David. As diocesan historian, Father Michael Comerford explains, the dedication can be traced back to the influence of Cambro-Norman settlers, many of whom had links to the Pembrokeshire area:

The parochial church of Naas, since the Norman invasion, has been dedicated to St. David. It is supposed that the present Protestant church occupies the site of the church of the olden time, and that portions of the walls of the ancient structure are built into the modern church. There are strong reasons for judging that the parish church of Naas, in the early Christian era, was dedicated to St. Patrick. The Egerton Tripartite (quoted by Father Shearman), recounting the miracles of our national Apostle makes mention of the Dominica of Naas. This would, in itself, go far to prove that the original church was under the invocation of St. Patrick. Dr. Joyce (Irish Names of Places), would deduce additional proof of this from the fact that the great fair of Naas was (until a few years ago) held on St. Patrick's Day. It is conjectured that William Fitzmaurice, on whom Naas was bestowed by Henry II,, finding the old church of St. Patrick either ruinous or destroyed, rebuilt it, and on the occasion, substituted St. David, the patron of his father's native country, Wales, as the Titular. (Loca Patr).

Rev. M. Comerford, 'Naas: An Historical Sketch', in Transactions of the Ossory Archaeological Society, Vol. II (1880-1883), 111-112.

Canon O'Hanlon, who has a lengthy entry for Saint David in Volume III of his Lives of the Irish Saints, also comments on the link between Saint David and the patronage of Naas, starting with the old parish church and then moving on to the building of the Church of Our Lady and Saint David, which commenced just two years before Catholic Emancipation:

"It was only natural, the ancient Welsh colonists should desire their chief patron, St. David, to be regarded as titular of Naas, in Ireland. Accordingly, at an early period, no doubt, such an honour awaited the church first raised there, to the invocation of this beloved and venerated patron. The site of the old church of St. David, at Naas, is in the centre, and on the east side of the town. It is popularly agreed, that the present walls of this church, with an ancient tower on the south-west end, are repaired portions of the old parochial church of St. David. There were three chantries formerly within it, viz. : that of the Holy Trinity, of St. Mary, and of St. Catherine. The Church of St. David is surrounded by a cemetery, where Catholic families still continue to bury their dead. Some remains of old tombs and armorial bearings, carved in stone, are found within this graveyard enclosure. The soil seems to have accumulated to a considerable height over the foundations, owing chiefly to interments continued for centuries past. No very ancient monuments, however, can be found there at present.

The old parish church, now appropriated and re-modelled for the purposes of Protestant worship, appears to rest on a part only of its original foundations. Near the side walls, traces of extension may be discovered, so as to indicate, that it had probably been cruciform in design. The foundations of one lateral transept are visible. It was known as the Lady Chapel. Another transept probably corresponded with it, on the opposite side, where a poorly-designed porch now extends. Internally, as well as externally, it is an easy matter for the antiquarian and architect to discover alterations, from a much purer type of building. Hardly in any one instance can the more recent modifications be regarded as improvements. The walls are of extreme thickness. The interior contains some tablet memorials, a rich stained glass window, an organ, &c.; but, it is deformed with a cumbersome gallery, high pews, and other unsightly obstructions and designs.

The present building has evidently undergone many alterations. It is near the site of an old castle, which, in a great measure, has been modernized, and at present serves to form a rectorial residence. It is still known as St. David's castle. The adjoining grounds and accessories are ornamental. Not far removed, an endowed grammar school is entered, through the cemetery gate. Where the steeple once stood, a huge unfinished tower was erected, nearly one hundred years since, by an Earl of Mayo. It has within it, on a slab, the following inscription :—" Ruinam invent, Pyramidem reliqui, Mayo." ["I found a ruin,"—the old Catholic erection then in ruins.—"I left this steeple in its place, Mayo." In the tower, is a bell, bearing the following inscription: "Os meum laudabit Dominum in Ecclesia S. Davidis de Naas." ("My mouth shall praise the Lord in the Church of St. David of Naas.") R. P. W. C, 1674.] Some time after the Catholics were deprived of this church, they built another, where the Moat School now is, and which served until the present building was erected.

The first stone of this commodious edifice was laid, August 15th, 1827.This church is dedicated, under the joint patronage of our Lady and of St. David. The church itself is divided into nave and aisles, by two rows of columns, the nave being 30 feet wide, and the aisles 15 feet, each. The total length, from the eastern wall, behind the high altar, to the western wall of the tower, is 138 feet; and, the height of the nave to the ridge plate 52 feet, a good and beautiful proportion. Forty years after the opening, the interior began to be finished. About twenty years after the opening, a steeple, modelled after that of Ewerby, in Lincolnshire, set up in the 14th century, was commenced, and was finished on the last day of the year 1858. It is 200 feet high. The style is what is called the transitional; that is, what prevailed between "the early English" and "the decorated" periods. The tower consists of three stages. The Priory of Great Connell, within a few miles of Naas, was dedicated to our Lady and to St. David. Canons Regular of St. Augustine occupied this religious establishment, and the Prior had a seat in the Upper House. Great Conall was founded by Meyler Fitz-Henry, Lord Justice of Ireland, in the beginning of the thirteenth century. Although St. Kieran of Clonniacnoise seems to have been the first patron saint of Ardnurcher, a parish located partly in the barony of Kilcoursey, but chiefly in that of Moycashel, county of Westmeath; yet, St. David—most likely the present one—has been patron saint for many centuries back, and there is a holy well dedicated to him, at Ballinlaban. It is still much frequented. In Mulrankin parish, county of Wexford, a patron was formerly held, on the 1st of March. Probably this was in honour of St. David. A Ballydavid Townland and Head are to be found, on an extremely remote shore of western Kerry, in the barony of Corkaguiny, not far from the old ruined church, in Kilquane parish".

Canon O'Hanlon concludes with a final reminder that there are good reasons why the Irish people should not hesitate to seek the intercession of the patron of Wales:

"It must always constitute a pleasing and truly Christian state of society,to find international kindness and courtesies, with charitable and religious offices, exchanged between the people of different countries. Such kindly relationship appears to have prevailed, on the part of our Irish ancestors and the Cambro-Britons, except on rare occasions, when ambitious, adventurous, and unprincipled leaders conducted marauding expeditions, against those exposed to their predatory incursions. The bad passions of men, thus mutually excited, led oftentimes to bloody reprisals. Nor can we doubt, but the period and contemporaries of St. David witnessed many of those devastating raids. Yet, it is consoling to find, that the holy men of Hibernia and Cambria maintained an intimacy, strengthened by bonds of mutual friendship and religious associations, even from opposite shores. Intercommunication by sea voyages brought Menevia within easy reach of Irish students, many of whom were proud to acknowledge St. David as their master in sacred and secular learning. Again, the schools of Ireland were not less celebrated, about the same time, and had been resorted to by numbers of Cambro-Britons, who spent precious years in the acquisition of similar knowledge.We have already seen, that several renowned Irish ecclesiastics are specially named, as having sought the companionship and guidance of holy David. Some of their Acts are recorded, in connexion with him, and these even serve to illustrate his biography. Encouraged by his example and emulating his piety, while cultivating their natural mental faculties. Almighty God was pleased to reserve them for a career of further usefulness, when returning once more to their native Isle beyond the waves. Hence, in life, St. David was honoured and venerated by some of our most distinguished saints, and it is only just, therefore, when he has passed from life to the happiness of immortality, that in our Island, as within his specially privileged principality, the name of this great and good bishop should be well remembered and invoked. Through his ministry, blessings descended on our forefathers, and so may his protection secure other spiritual favours for those people, who have adopted him as their special patron".

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Saint Brigid, The Holy Patroness of Ireland, February 1

As February 1 is the commemoration of Ireland's national patroness, Saint Brigid of Kildare, below is  a nineteenth-century article on her life, taken from a volume published in the United States in 1880. As with the account by Father Albert Barry posted here, the author has drawn on the hagiographical tradition to bring us a stirring account of Saint Brigid's virtues and miracles. If you would like to read an account of Saint Brigid from the 1930s, then please visit my other site dedicated to our three national patrons here. There I will be publishing new daily posts on Saint Brigid throughout the octave of her feast.




ST. BRIDGET [1], the holy Patroness of Ireland, was born at Faughart, [2] a village in the present county of Louth, soon after the light of faith began to illumine her lovely native isle. Her parents were Catholics and persons of rank. [3] Bridget's early life was surrounded by the supernatural. It is said that, when a child, angelswere her constant companions, and even aided her in erecting a little altar, at which she amused herself. On reaching girlhood, whatever she touched or had charge of in the way of food multiplied under her hand. Once when her old nurse was suffering from a burning fever the fair young Saint cured her by making the sign of the cross on some water, which was turned into mead — then the common drink of the country.

She resolved to consecrate her virginity to heaven, but met with much trouble on account of her rare beauty and the opposition of her parents. Many sought her hand. But finding that the eagerness of a multitude of suitors might, perhaps, hinder her from devoting herself entirely to God, she prayed that her beauty might be changed to ugliness. Her prayer was heard. One of her eyes became greatly enlarged, and her angelic face so altered that both parents and suitors soon left her free to embrace the religious state. Taking with her seven young ladies, Bridget went to Bishop Maccelle, [4] a disciple of St. Patrick, and requested him to give them the veil.

He hesitated for a time, but the lovely Saint re-doubled her prayers. At length, seeing a pillar of fire over her head, he clothed her in the mantle of religion, and received her profession and that of her fair companions.

During the ceremony, as Bridget bent her head to receive the holy veil, she placed her hand on the wooden altar-step ; and in a moment the dry wood became green and fresh, her eye was cured, and all the radiance of her former beauty returned.

On one occasion, as the Saint and her nuns were enjoying the hospitality of good Bishop Maccelle, she begged him to give them some spiritual instruction. He complied in a short discourse on the Eight Beatitudes. When he concluded she turned to her Sisters and said: " We are eight virgins, and eight virtues are offered to us as a means of sanctification. It is true that whoever practises one virtue perfectly must possess every other; yet let each of us now choose a virtue for special devotion."

The Sisters, through courtesy and respect, requested St. Bridget, as superioress, to take the first choice. She at once took the beatitude of "Mercy " as the beautiful virtue to which she especially wished to devote herself. It was, in truth, a happy choice — one in which she has had many followers in " the Isle of Saints and Sages."

Of the many convents founded by this illustrious lady Kildare became the most renowned. " As it was erected under the shelter of the oak," writes the Nun of Kenmare, "it obtained the name of Cell of the Oak, or Kildare. The great plain of the Curragh was her pasture-ground, donated to her by some famous chief. Bishop Mel assisted her in her arrangements, and Ailill, the King of Leinster, gave her the wood for her building. This establishment was erected some time between the years 480 and 490." [5] 

St. Bridget's whole life was love in action. The wants of others touched her pure, noble, and affectionate heart. A good mother once brought her little daughter to see the Saint. The girl was about twelve years of age, and had been born dumb. Not knowing her infirmity, however, the Abbess caressed her, asking her if she intended to be a nun. There was no reply. The mother explained her child's condition ; but St. Bridget remarked that she could not let the girl's hand go until she received an answer. She repeated the question. "I will do whatever you desire," said the child, who, thus wonderfully cured, remained with her dear benefactress ever after. 

The holy Abbess took the most tender care of her religious. One of the Sisters was very ill and asked for some milk. But there was none. The Saint, however, ordered some water to be given to the patient. It was suddenly changed into rich, warm milk, and the miraculous draught cured the sick Sister. 

During one of her journeys a man came to her and related his domestic troubles. His wife, he said, hated him for some unknown reason, and peace had fled from his home. The Saint gave the poor fellow some water, directing him to sprinkle it through the house in his wife's absence. He did so, and his wife's dislike was turned into the most tender affection — an affection that lasted for life. 

On one occasion a leper came to the convent and asked to have his clothes washed; but as he was only master of what was on his back, it became necessary to provide him with clothing while this act of charity was in the course of accomplishment. St. Bridget desired one of her nuns to give the afflicted son of Adam a second habit which she did not use. But the nun was unwilling to obey, and as a swift punishment she was then and there struck with leprosy. At the end of an hour, however, she repented of her disobedience, and was cured by the intercession of the tender- hearted Saint. 

Another nun, happy in possessing the true spirit of obedience, provided the leper with clothing; and when his tattered rags were washed and returned to him he was healed of his terrible disease. " Thus," exclaims the Nun of Kenmare, from whose excellent work [6] we have gathered these details — "thus was God glorified; for the miracles of the saints are not for their own glory."

"Her only thought was heaven and God, 

Her only joy was pure;

She sought bright mansions in the skies, 

And life for e'er secure." 

Our Saint enjoyed the most intimate friendship of St. Patrick. She foretold the date of his departure from this world, was present at his holy death, and supplied the winding-sheet — which she had long kept for the purpose — in which his blessed remains were wrapped. 

One of the most touching and beautiful incidents in the life of St. Bridget was her meeting with the young student, Nenedius. As she was leaving her convent on the plains of the Liffey, she met him running along with boyish impetuosity. The holy Abbess requested one of her religious to call him to her; but Nenedius was in such a hurry that he could scarcely be prevailed upon to stay a moment. 

The Saint enquired why he ran with such speed. " I am running to heaven," answered the boy. 

" Would to God," said Bridget, " that I were worthy to run with you to that blessed place! Pray for me that I may one day enter there." 

"O holy Virgin!" exclaimed Nenedius, "pray for me that I may persevere in the path that leads to heaven." 

And the Saint prayed for the dear boy, telling him, in prophetic language, that on the day of her death she would receive the Holy Viaticum from his hands. 

St. Nenedius — for he became a saint — took the most special care of that hand which would one day be so honored ; and in the kindness and humility of his heart, which ardently hoped that the life of St. Bridget would be prolonged to extreme old age, he allowed many years to roll away before he was ordained priest. He left Ireland and wandered as a pilgrim in other countries. But at length he was raised to the sacred dignity of the priesthood, turned his steps homewards, and as he reached the shores of his native isle he was called to the bedside of Ireland's holy Patroness. She was preparing for heaven. Nenedius administered the Holy Sacraments to the dying Saint, and on the 1st of February, in the year 523, St. Bridget, borne by angels, passed to the bosom of God. [7]

Footnotes

1  Bridget is from the Irish, and signifies strength. The name is sometimes written Brigit and Bride. 

2  Faughart is in no way remarkable except as the birthplace of the Saint. It is near the town of Dundalk. The ruins of St. Bridget's old church are still here. The situation is very picturesque, looking out on the bay of Dundalk, the scene of many a notable event in Irish history. — Sister Cusack, Life of St. Bridget. 

3  Her mother, Broeseach, was an O'Connor, and was of noble birth; both her parents were Christians. — Sister Cusack. 

4  The celebrated Archbishop MacHale is directly descended from Bishop Maccelle, who received the profession of St. Bridget. 

— Sister M. F. Cusack, Life of Daniel O'Connell. 

5  The little conventual building in Kildare was soon surrounded by a great city. We have said little, for such it was in its first beginnings, but it soon became a vast building and contained many hundred inhabitants. — Nun of Kenmare. 

6  "Life of St. Bridget." 

7 St. Columbkille wrote a poem in praise of St. Bridget. Its first stanza may be rendered : 

"Bridget, the good and the virgin, 

Bridget, dear lady without sin, 

Bridget, the bright and God-given, 

May she lead us to beautiful heaven." 

There are churches dedicated to divine worship under the patronage of St. Bridget in Buffalo, Rochester, Pittsburgh, Cleveland, Philadelphia, San Francisco, St. Louis, New York, and countless other places in our country. 

John O'Kane Murray, Little Lives of The Great Saints (New York, 1880), 255-262.

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Saint Ultan Tua of Clane, December 22

December 22 sees the commemoration of an Irish saint with an interesting Lenten discipline - Ultan Tua 'the Silent' of Clane, County Kildare. He is commemorated on the early Martyrology of Oengus:

22. May Tua's prayer which is not speech, protect us (and) Itharnaisc, with bright Emene from the brink of silent Berbae.

to which entry the scholiast has noted:

22. May Tua’s prayer protect me, i.e. Tuae from Tech Tuae in Hui Faelain, the same as Ultan of Tech Tuae. Idea Tua 'silent ' dicitur etc.

The later Martyrology of Donegal records the ascetical practice Saint Ultan pursued during Lent which gave rise to his reputation as the quiet man:

22. F. UNDECIMO KAL. JANUARII. 22.
ULTAN TUA, and IOTHARNAISC, two saints who are at Claonadh, i.e., a church which is in Ui Faelain, in Leinster. This is the Ultan Tua who used to put a stone in his mouth in the time of Lent, so that he might not speak at all.

Father Michael Comerford, in his diocesan history of Kildare and Leighlin, records something of the locality in which these saints flourished, and notes a tradition that they were brothers to another monastic, Maighend, abbot of Kilmainham. He claims though that the Martyrology of Donegal gives their feast at December 23, but as we have seen above, they are listed at December 22:

PARISH OF CLANE.

THE Parish now so called comprises the ancient parochial districts of Clane, Mainham, Dunadea, Timahoe, Dunmurghill, Ballynefah, and Balrahen.


CLANE.

In ancient records the name of this place is given in two forms; Claen-Damh, i.e., “the field of oxen;” and Claen-Ath, i.e., “the field of the Ford.” It is referred to in the Forbais Edair, “The Siege of Howth,” an ancient historic tale, which Professor O’ Curry treats of in his 12th Lecture (MS. Materials of Irish History). This passage is summarized in the Loca Patriciana, (note p.113). The Ford of Clane was in the first century the scene of the tragical death of Mesgegra, King of Leinster, who fell here in single combat with Conall Cernach, the champion of Ulster, who had pursued him hither whilst flying from the siege of Howth. Aithirne, the Ultonian poet, surnamed Ailghesach, or the Importunate,-so called from the fact that he never asked for a gift or preferred a request but such as it was especially difficult to give or dishonourable to grant,-had been sent to the court of the King of Leinster at Naas, for the purpose of picking a quarrel with the people of that Province. He had been hospitably received by King Mesgegra, and had many gifts bestowed on him; but this only made him the more importunate, and at last he insisted on getting 700 white cows with red ears, a countless number of sheep, and 150 of the wives and daughters of the Leinster nobles to be carried in bondage into Ulster. To these tyrannical demands the Leinster men apparently submitted; but having pursued Aithirne to Howth, they rescued their women. The Ulster men, however, having been reinforced, the Leinster forces were routed. Conall Cearnach, the most distinguished of the heroes of the North, pursued Mesgegra to take vengeance for the death of his two brothers who had been slain at Howth. He overtook him at the Ford of Clane, where a combat ensued between them in which Mesgegra was slain and beheaded. Conal placed the king’s head in his own chariot, and, ordering the charioteers to mount the royal chariot, they set out northwards. They had not, however, gone far, when they met the queen of Leinster, attended by 50 ladies of honour, returning from a visit to Meath. “Who art thou, O woman?” said Conall. “I am Mesgegra’s wife,” said she. “Thou art commanded to come with me,” said Conall. “Who has commanded me?” said the queen. “Mesgegra has,” said Conall. “Hast thou brought me my token?” said the queen. “I have brought his chariot and horses,” said Conall. “He makes many presents,” said the queen. “His head is here, too,” said Conall. “Then I am disengaged,” said she. “Come into my chariot,” said Conall. “Grant me liberty to lament for my husband,” said the queen. And then she shrieked aloud her grief and sorrow with such intensity that her heart burst, and she fell dead from her chariot. The fierce Conall and his servant made there a grave and mound on the spot, in which they buried her, together with her husband’s head, from which, however, he extracted the brain. This queen’s name was Buan, or the Good (woman); after some time, according to a very poetical tradition, a beautiful hazel tree sprung up from her grave, which was for ages called Coll Buana, or Buan’s hazel. The Tumulus beside the river at Clane is supposed to mark the grave of King Mesgegra and his queen.-(O’ Curry, p. 170, & seq.)

A Monastery was founded at Clane at a very early period. Colgan refers to a Church having been here before the middle of the sixth century. It is recorded that St. Ailbe of Emly, whose death is assigned in our Annals to have taken place in the year 527, resided here for some time, and, on leaving, presented his cell to St. Senchell, who afterwards founded a monastery at Killeigh, and died there on the 26th of March, 549.

The Martyrology of Donegal, at May 18th, records “Bran Beg of Claenadh, in Ui-Faelan, in Magh-Laighen,” and at Decr. 23rd, “Ultan-Tua and Jotharnaise, two Saints who are at Claonadh, i.e. the Church which is in Ui-Faelain, in Leinster. This is the Ultan-Tua who used to put a stone in his mouth at the time of Lent, so that he might not speak at all.” Fr. Shearman, Loca Pat., remarks that Taghadoe, i.e. Teach Tua, or “Tua’s house,” near Maynooth, would mark his connexion with that locality rather than with Clane; but he might have been, as then was usual, abbot of both communities. These two Saints were brothers of Maighend, Abbot of Kilmainham, and were sons of Aed, son of Colcan, King of Oirgallia, vivens A.D. 518. Aed became a monk at Llan Ronan Find, where he died, May 23rd, 606. These dates throw some light on the Monastery of Clane. (Note, p.114.)

A.D. 702. A battle (was fought) at Claen-ath, by Ceallach Cuallann, against Fogartach Ua Cearnaigh who was afterwards King of Ireland, wherein Bodhbhehadh of Meath, son of Diarmid, was slain, and Fogartach was defeated. (Four Masters.) In the Annals of Ulster this event is thus recorded:-“A.D. 703. Bellum Cloenath, ubi victor fuit Ceallach Cualann, in quo cecidit Bobhcath Mide mac Diarmato. Fogartach nepos Cernaig fugit.”

A.D. 777, (recte 782) Banbhan, Abbot of Claenadh, died. (Four Masters.)

A.D. 1035. Clane was plundered by the foreigners; but the son of Donnchadh, son of Domhnall, overtook them, and made a bloody slaughter of them. (Id.)

A.D. 1162. A Synod of the clergy of Ireland, with the successor of Patrick, Gillamaclaig, son of Ruaidhri, was convened at Claenadh, where there were present twenty-six Bishops, and many Abbots, to establish rules and morality amongst the men of Ireland, both laity and clergy. On this occasion the clergy of Ireland determined that no one should be a lector in any Church in Ireland who was not an alumnus of Ard-macha (Armagh) before. (Id.) The following is a passage from Colgan on this subject:- “Concilium Cleri Hiberniae, praesidente Comorbano Patricii, Gelasio Roderici filio, servatur in loco Claonadh dicto; in quo comparuerunt viginti-sex Episcopi, et plurimi abbates; et praescriptae sunt tam clero quam populo Hiberniae constitutiones, bonos mores, et disciplinam concernentes. Illa etiam vice clerus Hiberniae sancivit ut nullus in posterum in ulla Hiberniae Ecclesia admittatur Faerleginn (id est, Sacrae Paginae seu Theologiae Professor) qui non prius fuerit alumnus, hoc est, Admachanam frequentaverit Academiam.” (Trias Th., p. 309.)

A more recent writer has commented on the locality Tech Tua:

Taghadoe (Tech Tua), however, is named for another saint, Ultan Tua (the Taciturn Ulsterman). The Taghadoe settlement had strong links with Clane and at one time shared its abbot with the Clane monastery.

Hermann Geissel, A Road on the Long Ridge-In Search of the Ancient Highway on the Esker Riada (Newbridge, 2006), 12.

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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 Banbán of Leighlin, November 26

A saintly bishop, Banbán of Leighlin, is commemorated on the Irish calendars on November 26. The earliest, that of the Martyrology of Oengus, records him as:

'Banbán a sparkling mass of gold' 

and the scholiast notes add:

'Banbán, i.e. bishop of Lethglenn'.

The 12th-century Martyrology of Gorman records him as:

'vigorous Banbán' 

and it too has a gloss:

'bishop of Lethglenn: of the Corco-Duibni was he'.

The 17th-century Martyrology of Donegal combines the information in its entry:

26. A. SEXTO KAL. DECEMBRIS. 26.

BANBHAN, Bishop, of Lethghlinn. He was of the Corca Duibhne.

I was hoping that I might be able to find some further information in the diocesan history of Kildare and Leighlin by the Rev. Michael Comerford, but he makes no mention of our bishop in the list of those who occupied this see. A note by the translator of the Annals of Ulster says that:

The Felire of Oengus at 26 November mentions a Banbán, Bishop of Leighlin, of the Corco-Duibhne, who is not noticed in Ware’s list of the bishops of that diocese.

and warns that our saint of 26 November should not be confounded with another saint of the same name who is known as 'Banbán the Wise' and whose feastday is given in the Martyrology of Donegal on May 9. He died, according to the Annals, in the year 720.

W. M. Hennessy, ed. and trans., The Annals of Ulster - A Chronicle of Irish Affairs from A.D. 431 to A.D. 1540, Volume 1 (Dublin, 1887), 176-177.

It would thus seem that although the feast of our Saint Banbán is well-attested in the Calendars, the Annalists and the later compilers of the lists of episcopal succession of Leighlin have not noticed him. Eoin Neeson comments:

BANBHAN or Banvan, bishop of Leighlin about whom nothing else is known. His name is interesting as it might be an indication that he was the first native Irish bishop in that area, Banba being a name for Ireland. 
E. Neeson, The Book of Irish Saints (Cork, 1967), 206-207.

I'm not sure what to make of that curious suggestion. I agree that the name is interesting, but the existence of Banbán the Wise shows that it is not unique. The founding Bishop of the see of Leighlin is held to be the 6th/7th-century Saint Laserian or Molaise, whose feastday is commemorated on April 18. He, however, found a monastery already established at the site by Saint Gobban, who relinquished the abbacy to Laserian in fulfilment of a heavenly vision of a coming saintly stranger who would gather together in that place as many servants of God as there were angels in the heavenly host. Dr Comerford's history reconstructs the list of successors to Saint Laserian only from the year 725 and does not mention our saint Banbán among them. Perhaps it is possible that he was one of the earlier abbot/bishops and flourished sometime in the period between the death of Saint Laserian in 639 and the death of Saint Manchen of Leighlin in 725, the first of the founder's successors recorded by the Irish Annals.

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Saint Colman of Ros Branduibh, September 26

September 26 is the commemoration of Saint Colman of Lann Elo, author of that wonderful collection of Irish monastic wisdom, The Alphabet of Devotion. This famous saint Colman shares his feast with another lesser-known saint of the same name, Colman of Ros Branduibh, as Canon O'Hanlon explains:

St. Colman, of Ros Branduibh.

We read in the published Martyrology of Tallagh that veneration was given, at the 26th of September, to Colman, of Ruis Branduib... A similar entry is found, at this date, in the Book of Leinster copy. Where Ruis or Ros Branduib was located we cannot ascertain. At the 26th of September, Marianus O'Gorman notices the festival of a second Colman of Ross. In a Manuscript Calendar of Professor Eugene O'Curry, Colman is named, likewise, for this day. There is a Rosbran, in the parish of St. John's, partly in the baronies of Narragh and Reban West, County of Kildare, and partly in the barony of Ballyadams, Queen's County. This is probably the nearest Irish denomination, approaching to Ros Branduibh, which can now be found; but, it is possible, some better identification may be imagined. At this same date, the Martyrology of Donegal records the name Colman, of Ros-Branduibh.

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Saint Giallán of Killelan, September 6

September 6 is the feast day, or perhaps more accurately, one of the feast days of Saint Giallán. Canon O'Hanlon brings only a very brief entry:

St. Giallan. 

 In the Martyrology of Tallagh, we read, that veneration was given to Giallan, at the 6th of September. In that copy contained in the Book of Leinster, his name is to be found at the same date. Nothing more seems to be known regarding him.

Modern scholarship, however, can tell us a bit more. Professor Pádraig Ó Riain, in his 2011 Dictionary of Irish Saints reveals that the saint is associated with the County Kildare locality of Killelan, probably originally Ceall Ghialláin. The Giallán of this place is described in a scribal note found in the Martyrology of Tallaght at October 2 which refers to a Leinster prince called Oinmhe, a hostage with Saint Brigid of Kildare. He is then renamed Giallán, from the Irish word for a hostage giall. October 2 seems to be the main commemoration of Saint Giallán, but his name is recorded on September 6 in the Martyrology of Tallaght, although this is the only Irish calendar where it appears on this day.

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Saint Auxilius of Killashee, August 27

August 27 is one of the feastdays ascribed to Auxilius, one of a trio of bishops who is said, along with Secundinus and Isserninus, to have assisted the mission of Saint Patrick to Ireland. Canon O'Hanlon's generation accepted the basic historicity of the various Lives of Saint Patrick and of the elaborate family tree which the hagiographers constructed for our national apostle. Modern scholars, however, cast a much more critical eye over the entire gamut of Patrician studies, some would argue that the memory of these three bishops was taken from the Acts of his predecessor, Palladius. In the later Patrician hagiography Auxilius is depicted as Patrick's nephew, son of his sister Liemania and her husband Restitutus the Lombard. He is associated with a church in County Kildare at Killashee but is also claimed to have a link with a County Donegal church. The 17th-century Martyrology of Donegal records his feast at August 27, but the earliest of the Irish calendars, the Martyrology of Tallaght records two separate feastdays of saint Auxilius, one at 19 March and one at 16 September. Although Canon O'Hanlon believes that today's date represents the true natalis of Saint Auxilius and has an account of him as his lead article for this day, I have chosen to reprint the account by one of his clerical contemporaries, the Rev. Francis Shearman. Father Shearman produced a detailed compendium of the places associated with Saint Patrick, the Loca Patriciana, and usefully summarizes the main details from the traditions associated with Auxilius of Killashee:

AUXILIUS, the son of Restitutus the Lombard and Liemania, the sister of St. Patrick, was with the future apostle of Ireland at Ebmoria, or Ivrea, in Lombardy, when Augustine and Benedict came there on their way to Rome, with intelligence of the decease of Palladius in North Britain, and of his unsuccessful essay in Ireland. When St. Patrick heard this unexpected turn of events, he and his companions went out of their way to a man of wondrous sanctity, a chief bishop named Amator, dwelling in a neighbouring place, and by him St. Patrick was consecrated a bishop, "Lib. Arm.", fol.2, a, b. Another account, "Tr. Th.", p.9, states that this consecration took place in the presence of the Emperor Theodosius and Pope Celestine; on that same occasion Auxilius was ordained a priest, and Isserninus, who was also in the company, received Holy Orders, and was subsequently raised to the the priesthood (Vita 4ta, "Tr. Th.," cap. 31, p.39). They did not come immediately with St. Patrick to Ireland; their arrival in 438 is recorded in the "Chronicon Scottorum". The Annals of Innisfallen record "Secundinus Auxilius et Esserninus mittuntur in auxilium Patricii; nec tamen tenuerunt apostolatum nisi solus Patricius." As Isserninus was sent to Ireland by St. Germanus, Auxilius came also, it may be supposed, through the same agency, both being probably inder his care and instruction. Some years after the arrival of Auxilius, on the occasion of the conversion of the family of Dunlang, king of North Leinster, and the baptism of his sons, Auxilius was consecrated a bishop, and placed over a church near Naas, called from him Cill Ausaille, "Ecclesia Auxilii" in Magh Liffé, and now corruptly Killosy, pronounced "Killóshee". The Scholiast on the "Martyrology of Tamlaght", at March 19, thus writes: "Decimo quarto Calendas Aprilis Auxilinus Episcopus et Coepiscopus, et frater Patricii Episcopi; vel Auxilius nomen ejus. Patricius dixit; Auxilium nomen tuum apud nos; ordinatus es meus Comorbanus et amicus, filius sororis et Episcopus et spiritualis Pter. Septem filii Restituti de Longobardis, Secundinus Nectanus Dabonna, Mogornanus Dariochus Auxilius et Lugnath." The address of St. Patrick to his suffragan on the occasion of his consecration is perhaps the most valuable part of this record, as it tallies with what has been said of him in the "Annals of Innisfallen"... St. Auxilius was also connected with a church in Tir Conail in Ulster; its name was Cill O-m-Bard, and the compilers of the "Martyrology of Donegal", p.447, identify this church with him. He died, according to the "Annals of Ulster", in 460. The "Four Masters" and the "Annals of Clonmacnoise" refer that event to 454. Archbishop Ussher adopts the former date.

The natale of Auxilius is also a matter of uncertainty. The "Martyrology of Donegal" gives it at August 27, that of Tamlaght at March 19, and again at July 30; the former has "Cobuir, son of Goll," and Marianus O'Gorman "Cobair Mac Guill german", which a marginal note in the Brussels MSS. of the "Martyrology of Donegal" thus explains: "Cobair, son of Goll, a German". Cobair, as there suggested, is the Celtic for Auxilium, help or aid; Goll or Guill may be an equivalent for Gaul, the country of Restitutus; and German evidently refers to Morgornan, or Gorman his son, who became the first bishop of the Isle of Man. There are extant "Acts" of a synod held by Patrick and his bishops Auxilius and Isserninus; but as to their being genuine documents of this period, there is much controversy. The church of St. Auxilius us now a parish church in the diocese of Kildare; it became a celebrated monastic institution in subsequent ages, and the native annals make frequent records of its abbots, and its devastation both by the Irish as well as by the Danes.

Rev. J. F. Shearman, Loca Patriciana - An Identification of Localities, Chiefly in Leinster, visited by Saint Patrick and his Assistant Missionaries (Dublin, 1879), 145-146.

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Saint Diarmaid of Castledermot, June 21

We commemorate an early saint of County Kildare on June 21. Canon O'Hanlon brings us this account of Saint Diarmaid of Castledermot:

St. Diarmaid, Bishop of Castledermot, County of Kildare.

[Supposed to have lived in the Fifth and sixth Centuries]

There can hardly be a doubt, that the present saint flourished in the earliest ages of Christianity in our country. In the "Feilire" of St. Aengus, the name of this holy man is given as Ainle, which the commentator makes synonymous with Diarmait of Disert Diarmata Ui Aeda Roin. The former appellation is interpreted in English, "delightful his colour." We find the name Diarmait and Disurt registered in the Martyrology of Tallagh, at the 21st of June. More circumstantial are the following details. He belonged to the race of Fiatach Finn, monarch of Erin. In the Book of Lecan, the genealogy of Diarmaid of Disert Diarmada is given, up to Muiredach Muinderg. It need scarcely be observed, that Disert Dearmada is the present Castledermot, in the baronies of Kilkea and Moone, county of Kildare. Besides St. Aengus the Culdee, the Martyrology of Marianus O'Gorman and the Calendar of Cashel, also, commemorate St. Diarmit, at the 21st of June. While he is styled abbot of Castledermot, this saint is called bishop, in the Irish Calendars. He is said to have been founder of a monastery at Castledermot, about the year 500. The first name of this place was Diseart Diarmuda, afterwards called Tristledermot, and at present it is known as Castledermot. The name has thus been derived from the present saint. There are several ancient remains about here, among the principal of which are, a Round Tower, which is now used as a belfry to the Protestant church, with which it communicates, and beside which it stands, on the left angle of its gable, as you enter the church door. There is an ancient stone cross, which is perfect, and it stands on a pedestal, within a few yards of the Round Tower. The shaft of another cross lies south-west from the church; the arms of this cross, being broken off, are placed beside the shaft as the head-stone to a grave. Likewise, there is an ancient archway, that spans an entrance into the church. This is thought to have been a portion of the old monastery. This archway is near the pedestal of that cross, which has been last mentioned. Other interesting ruins of mediaeval religious houses are yet to be seen in Castledermot.

The Martyrology of Donegal, records him as Diarmaid, grandson of Aedh Roin, Bishop of Disert Diarmada, in Leinster. Likewise, under the heading of Disert Diarmada, Duald Mac Firbis records Diarmuid—descendant of Aedh Ron—a bishop of Disert-Diarmada, in Hy-Muiredhaigh, at June 21st. Little more seems to be known, concerning this holy founder of an establishment and of a town, both of which are celebrated in our ecclesiastical Annals.

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Saint Mac Tail of Kilcullen, June 11

June 11 is the feast of a County Kildare saint, Mac Tail of Kilcullen. I have tried to make Canon O'Hanlon's densely-packed account a little more coherent by introducing paragraphs to separate the various theories about the saint. I have also inserted the explanation of the saint's name from the scholiast on the Martyrology of Oengus into the main text from the footnotes.  It centres on the word tal, an adze, so mac tail is literally 'the son of the adze'.  There are different theories about the saint's genealogy and his original name, in the new Dictionary of Irish Saints, Pádraig Ó Riain presents him as a figure from the hagiography of Saint Patrick, whose Leinster credentials were challenged by the 17th-century hagiologists, the O'Clery's, who sought an Ulster connection for the saint. He adds that the Tripartite Life lists Mac Tail as one of Saint Patrick's three smiths but comments: 'Curiously, Mac Táil's name nowhere figures in the lists of those 'in orders' with Patrick, perhaps because he also thought to be Brighid's anmchara, 'soul-friend'. ' Canon O'Hanlon drops a hint of another connection with a woman, a pupil of Mac Tail's, which seems to have been the cause of some scandal. I will have to look further into this story, certainly it seems to be a common device to explain the movements of a saint from one locality, monastery or patron to another in terms of the saint being falsely accused of wrongdoing, or forced out by the envy of others etc. Saint Mac Tail appears to have ended his days as a victim of the Buidhe Chonaill, the yellow plague which devastated Ireland in the sixth century and carried off many of our holy men:

ST. MAC TAIL, OF KILCULLEN, COUNTY OF KILDARE.

[FIFTH AND SIXTH CENTURIES.]

MUCH obscurity of date and personality hovers over the memorials of the present early prelate of the primitive Irish Church. It would seem, according to the account of Rev. John Francis Shearman, there were no less than three bishops, and all denominated Mac Tail, while these are severally named in connexion with Kilcullen. Regarding these bishops— if such there were—we have little information, and that is exceedingly unreliable. The Bishop, established by St. Patrick in that See, is thought by some to have been Mac Tail, the son of Dorgan, great-grandson to Aengus Mac Nadfraich, King of Cashel, who was slain, A.D. 489, at Cellosnad, now Kellestown, county of Carlow; but, this chronology should hardly agree with an appointment made by the Apostle of Ireland, as in such case, he should have been bishop for an incredibly long period. Another Bishop of Kilcullen, according to some authorities, was Mac Tail, son of Eochaidh, son to Barr, regulus of Leix. The Bishop of Kilcullen, Mac Tail, venerated on this day, is otherwise called Eogan, son to Corcran. He is said to have been son of Monach, of the Hy Barrache race, and whose father was Oilill Mor, son of Braccan, son of Fiach, son to Dairre Barrach—founder of that family— and son to Cathair Mor, King of Leinster and monarch of Ireland, who was slain A.D. 177. The truth seems to be, that the genealogists have been astray, in compiling the pedigree of Mac Tail, Bishop of Kilcullen, nor do we find reason for supposing, that a second bearing that name ever lived there in the station of its Bishop. The eldest son of Cathair Mor is said to have been Ross Failghe, from whom descended the Ui Failghe; the second son being Dairre Barrach, founder of the Hy Bairrche tribe; while Cathair Mor had other sons, named Bresal Enechglais, Fergus Loscan, Fiach Baicheda, Crimthann,  and Oilill Cetach. The sons of Dairre Barrach were Fiach, Muiredach Snithe and Eochaidh Guinech; while these are said to have settled in the country between the Slaney and the Barrow, whence they were expelled by the Hy Cinnselagh, when these grew into power. The people of the Cliu and of the Fothartha sided with the Hy Barrche, and many battles were waged between them in the fifth century. Some of the Hy Barrche were banished long before the death of Crimthan, in the year 484; while repeated acts of violence and injustice, inflicted on the family of Eochaidh Guinech, led to the murder of his own grandfather Crimthan.

On this day is celebrated the Natalis of St. Mac Tail, who was the son of a wright, if we are to credit some Irish traditions, which however, cannot be regarded as altogether reliable. But, indeed, there is a diversity of opinion as to his family and descent. It would seem, from the Martyrology of Tallagh, that he was at first called Eogan, before he acquired this name of Mac Tail. The scholiast on St. Oengus states, however, that Eogan the wright, son of Dergan, or Eogan, son of Oengus, was the father of Mac Tail:

"Mac Tail of Cell Cuilinn Céir
Son of Eochaid, of vehement Dairchen,
And this is why he is Mac Tail
Because he took the wright's tal (adze).
Oengus was his baptismal name at first
Until he took the ... ?
'Son of Adze' he (was called) thenceforward
Though he was chaste (and) was a cleric."

Others state his proper name to have been Aengus, of Lughaidh's race. The O'Clerys have it, that he belonged to the race of Corc, son of Lughaidh, King of Munster. He is said, by these writers, also, to have been brother to Colman, of Cill Cleitighe. This latter place has been identified as Kilclief, where lived two brothers, Eogan and Niall, to Diochu, of Saul,and all were sons of Trichem, a chief of Uladh. Classed among the disciples of the great Irish Apostle,  this saint Mactalius is thought to have been identical with the Maceleus, mentioned among the disciples of St. Patrick, as found in his Life,  and cited by Ussher, and by Colgan. It is probable, that Mac Tail met St. Patrick in Ulster, where his branch of the Hy Barrche appear to have been located.

Mac Tail was one of the artificers of St. Patrick, according to some old list of his household. One of the Patriarchs of our Irish Church, St. Iserninus, also called St. Fith or Id, and who is stated to have received orders with the Irish Apostle St. Patrick, afterwards devoted himself to the labours of the Irish mission. He is said to have preached in Ui-Briuin Cualann, and there to have founded Kilcullen. It has been thought, that St. Patrick first placed one of his earliest disciples, Issemin, or Iserninus, as bishop over Kilcullen where he continued in that charge, until about the year 460. We are told, that Sliabh Cuilinn was the ancient name of old Killcullen hill, having taken its denomination from a man named Cuilleann. There a monastery formerly stood, the church of which being called Cill Cuilinn, "Church of Cuilinn" gave name to the town, known as Old Kilcullen. The present holy man Mac Tail is called Bishop of Kilcullen, which is now a parish in the county of Kildare. He is supposed to have succeeded Isserninus or Fith at Kilcullen, after a.d. 460, when the latter went back to his first flock.  We have an account of the "Maiden Coinengean,'' or as she is called Cuach,  having been a pupil or daltha of Mac Tail of Cillcuillinn, and certain injurious reports were circulated regarding both master and pupil. Whether these reports were correct or otherwise cannot be ascertained; but, according to what appears to have been legendary, alone, the clergy of Leinster are said to have denounced Mac Tail.

That parish has obtained its denomination from the circumstance of the parochial church being situated in the town of old Kilcullen. This denomination has been communicated, likewise, to a barony, co-extensive with the parish. A bridge was built over the River Liffey in 1319, by Maurice Jakis, a Canon belonging to the church of Kildare. This structure gave denomination to the town, which is now known as Kilcullen bridge. It was erected about a mile north-west of this latter place. That bridge, built at the period just mentioned, is said to have spanned the Liffey in a different place from where the present Kilcullen bridge at the town crosses it. The decay of Old Kilcullen may be traced to such circumstance, and now hardly a trace of the former town appears. Towards the close of the last century to the east of the Round Tower was the shaft of a cross comprised in a single stone ten feet high, and in a garden bounding the north of the churchyard was the pedestal of another cross. The shaft of the cross remained in the year 1837, but it exceeded ten feet in height, and the pedestal was then found lying in a small field to the north of the churchyard. About eleven yards to the northwest of the tower stood part of a stone cross, about four and a-half feet high, exhibiting on the side facing the tower the figure of an Abbot or of a Bishop holding in his left hand a crozier, with a single crook. It was evidently intended to represent a crozier of the primitive ages of Christianity in Ireland; and, in his right hand there was a hatchet with a short handle. To the right of this figure was shown a bell of the primitive angular form, and under it might be seen a human figure lying on one side, with its head under the hatchet. On all the other sides were various representations, and similar to those, which are seen on Irish crosses of the same kind. A pedestal, on which probably this cross originally stood, lay adjoining a headstone, which was a few yards distant from it towards the north-east. Beside this pedestal was a tombstone exhibiting the figure of a warrior clad in mail which tradition says, represents Rowley or Rowland Eustace. In the churchyard, there is an ancient Round Tower, not exceeding fifty feet in height, with four windows. It did not appear to have been higher in the last century, but a considerable portion of the top is now broken. That part containing the windows has long disappeared, while the structure has been reduced to the height of about 30 feet. This remaining part being in a tottering state has been supported by inserting into its openings small stones bound with cement. According to tradition, and to Archdall, Old Kilcullen was a large walled town with seven gates. This writer states, that one gate only remained in his time. This was ten feet wide, with a handsome arch; but this gate does not now remain. Tradition states, that it was pulled down when coaches began to run by that town, as it stood an obstacle at that spot, where the road now bends.

Nothing seems to be known with certainty, regarding the exact term of St. Mac Tail's incumbency; although its commencement has been assigned to the latter half of the fifth century. The year 548 is said to have been that of his death, and the day was on June 11th. If such be the case, he seems to have ruled for a lengthened period over the See. It is said, that St. Mac Tail had been one of those victims to the Cronchonnuil or Cromchonnail or great plague, which desolated Ireland about that time. It is probable, he departed this life and was interred at Kilcullen. Here several bishops and abbots succeeded him, and it became a place of considerable importance, in after times. He died in the year 548, according to the Annals of the Four Masters, and those of Ulster. The Annals of Clonmacnoise place his death, however, at A.D. 550. The festival of Maic Thail the sainted is recorded at the 11th of June, in the "Feilire of St. Aengus". A festival is registered in the Martyrology of Tallagh, at the 11th of June, in honour of Mac Tail, Cille Cullinn. In the Martyrology of Donegal  at the same date, we find him designated as Mac Tail (i.e., Aenghus), of Cill Cuilinn in Leinster. In the Irish Calendar prepared for the Irish Ordnance Survey, at the iii. of the Ides of June—corresponding with June 11th—we have an entry of his festival.

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Saint Maelaithghen of Tech Maeilaithghin, June 6

Canon O'Hanlon brings details of another early, obscure saint at June 6 and notes that Saint Maelaithghen is recorded not only in the earliest of the Irish calendars, but also in the Scottish Kalendar of Drummond. A later note in the Martyrology of Oengus provides a location for our saint and so I have transferred a translation of this from O'Hanlon's footnotes into the main text:

St. Maelaithghen of Tech Maeilaithghin, Probably in Cairpre Ua-Ciardha, now Barony of Carbury, and County of Kildare, or in Meath.

The Martyrology of Tallagh merely registers the name Maelathgean, at the 6th of June. That Moelaithgen lived at an early period is proved, from the fact of his feast having been inserted in the Feilire of St. Aengus, at this date. The commentator has a note, to identify his locality. [The Irish note is thus translated, by Whitley Stokes, LL.D: "i.e. of Tech Moelaithgin in Cairpre Hua-Ciardai. Or in Mag Locha in the west of Bregia".] According to the Martyrology of Donegal, on this day was venerated Maelaithghen, said to have been of Tigh Maelaithghen, in Cairbre-Ua-Ciardha, or in Maghlacha, in the west of Bregia. This territory extended from the River Liffey to the River Boyne, and it took in a great part of the present county of Meath. The place of this saint must be sought for, within the ancient territory of Cairbre-Ui-Chiardha. This now forms the barony of Carbury, in the north-western part of the present county of Kildare. In Scotland, this Natalis of the Holy Confessor Maelaithchen was commemorated, on the 6th of June, as noticed in the Kalendar of Drummond.

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Saint Maeldobharchon of Kildare, February 19

February 19 sees the commemoration in the Irish calendars of Saint Maeldobharchon, a bishop of Kildare. Canon O'Hanlon summarizes what is known of him:

St. Maeldobharchon, or Maeldobhorchon, Bishop of Kildare, County of Kildare. [Seventh and Eighth Centuries]

The Bollandists have a brief entry of this holy bishop, at the 19th of February. The Martyrologies of Tallagh and of Marianus O'Gorman, and of Donegal, on this day, record Maeldobharchon or Maoldobhorchon, Bishop of Cilldara, now Kildare, in the county of the same denomination. It seems likely enough, the Abbot of Kildare, Lochen, surnamed Meann, or the Silent, also called Lochen, "the Wise," who died on the 12th of January, or 12th of June, a.d. 694, as also St. Farannan, Abbot of Kildare, who died on the 15th of January, a.d. 691, may have exercised episcopal functions over this see. If so, it is probable, the present holy man succeeded this latter. According to Colgan, he died a.d. 704 but, the Annals of the Four Masters state, that this prelate died, a.d. 707. According to the Annals of Ulster, he departed this life in the year 708.

The entries from the Annals are also quoted in the essay on the Bishops of Kildare by the Rev. Michael Comerford:

"A.D. 707. MAELDOBORCON, Bishop of Kildare, died on the 19th of February."(Four Masters.) "A.D. 708. Maeldoborcon, Episcopus Cille-daro, pausavit." (Annal Ult.) The death of this Prelate is stated by some to have taken place in the year 704 (Ware). Keating (Book, 2, p. 46,) relates that King Congall Kennmagar persecuted the Church at this time, and burned the secular and regular clergy of Kildare; but Lanigan discredits this statement, judging to the contrary from the peaceable and prosperous reign ascribed to this monarch by old writers. A great conflagration, it is true, laid Kildare waste in 709. (Four Masters), during this King's reign ; and, as we may suppose that some clerics lost their lives in this fire, this circumstance may have given occasion to the story.

Rev. M. Comerford 'Collections Relating to the Dioceses of Kildare and Leighlin' (Dublin, 1883), 5.

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Saint Derlugdacha of Kildare, February 1

February 1 on the Irish calendars, old and new, has always been predominantly associated with the feast of our national patroness, Saint Brigid of Kildare. Perhaps less well-known is the other abbess of Kildare with whom she shares her feast day. I found as I was reading Canon O'Hanlon's account of Saint Derlugdacha below, that there were many aspects of this saint's life and cult that I would like to research further. I was aware that there was a devotion to both of these holy abbesses in Scotland, but Canon O'Hanlon mentions that the Scottish hagiologist Thomas Dempster (1579-1625) also attempted to associate her with a family of 'Scottish' saints who went to Germany. Dempster caused great annoyance in Ireland by ignoring the reality that in the early middle ages Ireland was frequently described as 'Scotia' and its inhabitants 'Scotti', and then proceeding to claim Irish saints for his own country. I agree with O'Hanlon's analysis that although the existence of a cult of the saint in Germany seems to be proven, it does not follow that the saint herself ever set foot in Germany. It would therefore be interesting to know by what means devotion to this Irish saint was brought to Bavaria. The hagiography of Saint Brigid depicts a very close relationship between Kildare's founder and her successor to the extent that Derlugdacha asks to leave this world at the same time. This wish is granted but only one year after Saint Brigid's death. Interestingly, exactly the same motif is present in the hagiography of our tertiary patron, Saint Colum Cille, who shares his June 9th feast day with his kinsman and successor Baithin, who followed him from this world on the same day a year later. I hope to post again in the future on Saint Derlugdacha as I would be interested in researching her cult in Scotland and Bavaria. I have made a preliminary post on her connection with Abernethy in Scotland on my other site here,  but for now Canon O'Hanlon gives us an overview of this interesting saint from Volume II of his Lives of the Irish Saints:

St. Derlugdacha, Virgin, and Second Abbess of Kildare

[Fifth and Sixth Centuries.]

Lives of holy celibates are noted in the earliest historical annals of the Church. A nun, according to the signification of the word, in numerous languages, is a virgin or widow, consecrated to God, by the three vows of chastity, poverty, and obedience, and obliged to live in a convent under a certain rule. From the first age of our receiving the Christian Faith, female religious were thus distinguished in Ireland. The Acts of St. Derlugdacha, as given by Colgan and the Bollandists, afford illustrations. Other writers on ecclesiastical history and saints' lives commemorate the present holy virgin, on St. Brigid's festival day. Some brief notices of this saint are to be found, likewise, in Bishop Challoner's work, at the 1st of February. It must be allowed, that Colgan's assumption, regarding this saint having been one of St. Patrick's disciples and veiled by him, is over-strained. Her holy alumna, or foster-child, however, is incidently mentioned in the Acts of St. Brigid, the illustrious patroness of Ireland. From these sources, we are informed, that Derlugdacha, or as she is less correctly called, Dardulacha, was under St. Brigid's guidance and belonged to her community. She lived in the fifth, and in the earlier part of the sixth, century. It is most probable, Derlugdacha passed her novitiate, and the chief part of her life, at Kildare monastery; but of this, we are not certain. Regarding her family and birthplace, we have no account worthy of credence. Although, it has been asserted, by Dempster, that this saint was a sister, in his opinion, to the holy martyrs, Gunifort and Gunibald - that she went from Scotia in company with her two brothers and a sister to Germany, in the year 420; and that the Irishman will in vain claim her as a countrywoman; still the Scotsman's assertions rest on no trustworthy authority, and they are not truthfully applicable to the history of our saint. This writer neither produces his authority as indeed he could not—nor assigns any fair grounds for his several temerarious statements. It cannot be inferred, because we have it recorded, that two sisters of Saints Gunifort and Gunibald suffered martyrdom in Germany, and that St. Derlugdacha—or as Dempster calls her, Dardulacha—had been venerated at Frisinga, or Frisengen, in Germany, that our saint had been one of these sisters. They were virgins and martyrs, whilst our saint was not crowned with martyrdom. And even, though it be admitted, that our Derlugdacha had been venerated at Frisingan, or Freysingen, in Germany, it does not follow that she had travelled thither. Dempster's own assertions are even self-contradictory. Having brought those brothers and sisters, from their native country, to Germany, in 420; he makes the two latter suffer martyrdom, in the place to which they went, while their brothers were present, exhorting them to constancy. Moreover, one of the brothers, St. Gunibald, is thought by Dempster to have been translated to bliss, A.D.  417; both these brothers, subsequently to the martyrdom of their sisters, and successively, having died in Italy for the faith of Christ. Here, indeed, we have a rare tissue of absurdities, and at variance with correct chronology.  We do not find it stated, by any reliable author, that St. Derlugdacha had either a brother or sister. Nor do we find it well authenticated, that she even left her own country. She was venerated probably at Frisingia, in Germany, and also in Scotland. One account has it, that Darlugtach, virgin, and the disciple of St. Brigid, went over to North Britain, during the third year of the reign of Nectan, son of Morbet, the thirty-ninth King of the Picts. She is said to have concurred with him, during her second year's sojourn in the first foundation of an ancient church at Abernethy. Furthermore, it has been stated, that when Nectan dedicated Abernethy to St. Brigid, the abbess of Kildare, where her undying fire was kept burning, according to the legend, Darlughdach sang Alleluia at the offering.  Nor, is it likely, the virgin exiled herself in 420, at which time her superioress, St. Brigid, was not even born, according to most trustworthy accounts. Equally false is Hanmer's statement, that Derlugdacha had a daughter, and for which account he refers to a legend, regarding St. Brigid. St. Derlugdacha appears to have always remained a virgin, and to have been distinguished, for a general purity of life and morals ; even, although on one occasion, she had yielded to a grievous sin of thought, contrary to chastity. This assault of the enemy, she was at length enabled to repress; and, by the voluntary infliction of great bodily pain on herself, she obtained a glorious victory over carnal temptations. This incident, as related, happened while St. Brigid and her ward chanced to spend a night with some people, living in a certain village. Strongly assailed by the tempter, while St. Brigid lightly slept, Derlugdacha arose from bed; but, impressed by the fear and love of God, as also through reverence for her holy superior, the young nun applied live coals of fire to her feet, thus endeavouring to counteract her mental torment. Between the impulses of nature and grace a severe mental conflict is often experienced. The devil urges to the prosecution of a first evil design, by filling the imagination with illusions and pleasures of his suggestion. But, the grace of God proves still more effectual in a dangerous juncture, and when sought for with earnestness. Betaking oneself to prayer, and entreating Divine protection to preserve from sin, will secure a victory over the very strongest temptation. With scorched feet, our saint returned to her bed. The holy Brigid happened to be awake, while her religious daughter endured this painful trial of constancy. Yet, the pious abbess did not break silence. On the following day, Derlugdacha confessed her sin of thought to the sainted abbess. Brigid then said to her: "My daughter, I have witnessed your contest, but because you have nobly resisted, and have subjected your feet, to the action of material fire, you shall not be tempted, henceforward, with carnal desires, while the flames of hell shall not affect you, at a future period." Then, St. Brigid applied a sign of the cross on Derlugdacha's feet, and healed them, so that no trace or mark remained, to indicate their having suffered by fire.

Because of her fortitude and fidelity, Derlugdacha was specially called St. Brigid's alumna, or foster-child, and on account of efforts made to emulate the virtues of her holy superioress. Among all other religious daughters, under the Abbess of Kildare, a particular affection seems to have been entertained for her alumna. This regard was cordially returned by our saint. Such was Derlugdacha's remarkable and fervent love towards God, and devotedness towards her superioress, that she desired to depart from this world, on that day, when St. Brigid was about to be called to her everlasting reward. For, when this holy servant of Christ had been pressed down with the weight of advancing years, Brigid's favourite foster-child one day said to her superioress: "My mother and mistress, I desire to go with you instantly to God's kingdom." To which the saintly and venerable mother abbess replied : " It shall not so happen, but you shall succeed me as abbess for one year, and when it will have expired, you shall die on the anniversary day of my departure, and the same date must commemorate my festival and thine." This prophecy was duly fulfilled. Thus, united in life and love with the venerable Brigid, as our saint desired to obtain a closer union with her superioress, at the death and final triumph of the latter; so, Derlugdacha obtained the object of her petition, although in a manner somewhat modified. The Almighty, who unalterably guards his own wise decrees, is yet attentive to the pious desires of his petitioners, and he becomes the rewarder of all virtues. As his spouses were engaged in the exercises and pursuit of piety, so was it meet, that they should be everlastingly and unitedly crowned. But, he wished Derlugdacha, the favourite scholar of Brigid, to survive her holy mistress, for the exact term of one year. She wept over the bier of Kildare's great abbess. God obliged our saint to exercise the office of superioress over that institution, and to become St. Brigid's immediate successor there, during a very short interval. Such duties Derlugdacha efficiently discharged, and she acquired thereby an additional degree of merit; for, when her allotted term of life had expired, she departed from this world, on the very anniversary day of St. Brigid's decease. While both saints enjoy a united society in happiness inexpressible, so are they commemorated on earth, and on the same festival day, the 1st of February. This is attested, not only by Irish, but even by foreign writers. St. Derlugdacha's memory has been preserved in benediction, we are told, not alone at Kildare in Ireland,  but even at Frisingan and in Scotland. Her death has been assigned to A.D. 524, by Colgan, as he places St. Brigid's departure at the year immediately preceding, A.D. 523. Dr. Lanigan observes, that Derlugdacha died in the year 524 or 526, according as the death of St. Brigid may be computed, while he allows her festival to have been undoubtedly on the 1st of February. The Rev. Thomas Innes and Bishop Forbes have notices of her at this date. The Irish and Scottish Kalendars commemorate St. Derlughdacha, or Derlugtach. Her mere name, Derlugach, is noticed in the Martyrology of Tallagh, at the 1st of February. In the anonymous Calendar of Irish Saints published by O'Sullivan Beare, at this day, Derludaha is entered. In the Martyrology of Donegal, on this day, we read that Derlughach, Abbess of Cill Dara, and the next in succession after Brighit, was venerated. Another feast of this same virgin Darlugtach was celebrated in Scotland on the 1st of October. In pursuing a course of penitence, let the sinner after conversion become a follower of Christ by virtuous deeds, as hitherto evil promptings had urged the following of Satan by inclining to sin. When the clouds are darkest they often only foretoken a change, which covers the earth in a livery of the very whitest snow. Notwithstanding, the sinner's lapse into crimes, yet may he rest assured, that God will pardon those very offences, of which he has truly repented. Living a holy life and dying a holy death, subsequently, a merciful Lord adopts the prodigal, and restores him to favour.

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Saint Tuililatha of Kildare, January 6

January 6 is the feast day of a group of three female saints, collectively known as the 'Daughters of Nadfrac'. Often with such groups of saints we do not have the names of the individuals who comprise it, but in this case the sources preserve the identities of  three distinct holy women- Muadhnat, Tuililatha and Osnat- albeit that that they are all commemorated on the same day. The three sisters are associated with monastic foundations in different parts of Ireland. Canon O'Hanlon starts with Saint Muadhnat, but as I have come across some further research on this saint at the last minute, I will start instead with the middle sister, Saint Tuililatha (also known as Tallula, Tuilach and more recently, Tuilclath), a successor to Saint Brigid as abbess of Kildare. At the end of his short piece Canon O'Hanlon follows the authority of the seventeenth-century hagiologist, Father John Colgan, in telling us that she flourished about the year 590, having been somewhat less impressed by the eighteenth-century Anglican antiquary, Mervyn Archdall, author of the famous survey of Irish religious houses, Monasticon Hibernicum (1786):

St. Tallulla or Tulilach, Virgin, and Abbess of Kildare, County of Kildare. [Sixth Century.]

The spouse of Christ leaves her home with its comforts, its joys, and its happy associations, as the bird leaves earth beneath it, soaring upward towards the skies, where it feels exposed to less danger and enjoys truer liberty. A sister to the aforementioned holy Virgin [i.e. St. Muadhnat] was St. Tallulla or Tulilach. By Archdall she is incorrectly called Falulla, and apparently without authority he assigns her rule over a community to A.D. 580. Tallulla, Abbess of Cill-Dara, or Kildare, occurs in the Martyrologies of Marianus O'Gorman and of Donegal, on this day. The epithet, Virgin, is affixed to a nearly similar entry in the Martyrology of Tallagh at the 6th of January. Here she is called Tuililatha. It cannot be ascertained, whether she preceded or succeeded St. Comnat in the government of nuns at Kildare for we only learn that the present holy abbess flourished about the year 590.

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Saint Seanan of Laithrech-Briuin, September 2

September 2 is the feastday of a County Kildare saint, Seanan of Laithrech-Briuin. Canon O'Hanlon begins his account with a lament that he is one of the many Irish saints of whom we know little:

ST. SEANAN, OF LAITHRECH-BRIUIN, NOW LARAGHBRINE, COUNTY OF KILDARE. [SIXTH CENTURY.]

WE have frequently to lament the loss of records, which might preserve the particular virtues and actions of individuals for the edification and emulation of all true Christians. As noticeable throughout all the previous volumes of this work, with the most earnest desire to render its several articles, more complete, documentary or traditional materials are not accessible, to rescue from obscurity the earthly career of so many among the children of light. Merely to learn their names—sometimes also those of their old places—and to know that they had lived, are all that can now be ascertained.

According to the Feilire-Aenguis, the Feast of St. Senan was celebrated in Lathrach Briuin, or Laraghbrine, in Ui-Foelain, on the 2nd of September. In conjunction with two other holy persons, Molotha and Theodota, the saint is praised for his noble qualities, and for their reward through Christ. The commentator identifies the present saint as connected with a well-known place. According to the Calendar of the O'Clerys, he belonged to the race of Eochaidh, son of Muireadh, who descended from the seed of Heremon. We are told, likewise, that Deidi, daughter to Trian, son of Dubhthach, was his mother. The pedigree of St. Senan of Laraghbrine is contained in the "Sanctilogic Genealogy." There he is called the son of Fintan, son to Strened, son of Glinder, son to Core, son of Conned, son to Aengus, son of Fieg, son to Mail, son of Carthage, & etc. His genealogy is then carried back to Heremon for fifty generations, or for about 1600 years. Marianus O'Gorman has noted this saint, in his Martyrology, at the present date. St. Senan must have flourished in the sixth century, and been a contemporary of the great St. Columbkille, for he is named as one of those ecclesiastics who attended the great Synod, held at Dromcreat in 580. On the 2nd of September, a festival is entered in the Martyrology of Donegal, to honour Seanan, of Laithrech Briuin, in the territory of Hy-Faelain. This place is also written Lathrach-Briuin. At present it is known as Laraghbrine, or Laraghbryan, where there is an old church and a cemetery, near Maynooth, in the Barony of North Salt, and County of Kildare.

The mediaeval church ruins of Laraghbrien are to be seen embowered with stately lime trees, and within a squarely-formed grave-yard, surrounded by a quadrangular wall. A gravel walk runs parallel with the walls on the interior. The church ruins measure 87 feet in length, exteriorly: they are 19 feet, 8 inches, in breadth. The walls are nearly 3 feet in thickness. There is a square tower, 13 feet by 15 feet, on the outside ; and, it is entered by a low, arched door-way from the interior. Several square-headed opes are inside of it, and a ruined spiral stairway occupies one angle. This leads to a broken part of the wall, and showing that it ran much higher. There is a large breach in either side wall. Some ruined windows remain. Two of them have elegantly dressed heading and side stones, and in these formerly were iron bars. The building materials are of excellent limestone and mortar. There was a door in the north side-wall, parallel with the road from Maynooth to Kilcock. Circularly-arched door-ways and windows splayed are still to be seen in the walls. Traces of plaster are inside and outside the building, showing that it had been used for purposes of worship, and at no very remote date.

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