Some Saints of County Clare

I was recently reading a paper by the one-time president of the Royal Society of Antiquaries of Ireland, T.J. Westropp (1860-1922). His subject was the Churches of County Clare and it includes a useful appendix on the patrons and founders of the churches. I reproduce the list below, please note that in the references to the feasts of the saints the letter 'O' refers to the Martyrology of Oengus and 'D' to the Martyrology of Donegal. Those preceded by an asterisk are female.

List of the Patrons and Founders of Churches.

The list of patrons and church builders in this county, during the period from 450 to 750, extends to over sixty names, nor can I satisfy myself that it is in any way complete. Owing to difficulties of identity and date, they are arranged alphabetically, not chronologically.

ACCOBRAN of Kilrush, January 28th (0, pp. 29-39) or 29th (D).

AEDAN of Iniscatha, stated to be the famous saint of Lindisfarne, August 31st.

If so, Bede records his death in 651. The Leabar Brecc identifies Inis Medcoitt with both Scattery and Lindisfarne, but the matter is very doubtful.

*BANAWLA or MANAWLA, supposed to be Tola, of Dysertodea; legendary name attached to the high cross, sometimes " Monalagh."

BLATHMAC of Rathblamaic, father of Onchu, supposed Blathmenus of "Vita S. Flannani," c. 640, or Blathmac, friend of Macreehy, c. 550.

BRECAN of Kilbrecan, May 1st, son of King Eochy Bailldearg, 440; living, c. 480; shared Aranmore with Enda, and founded churches of Noughaval or Kilbrecan; Clooney, near Quin and Doora; wells at Noughaval and Toomullin.

BRECAN, nephew of the last, and cousin of Diman; probably commemorated October 12th, c. 520.

BRECANUS, a contemporary of S. Molua and Elannan, c. 640.

BRENDAN (of doubtful identity), has wells in Kilmoon Parish, and at Farihy in Kilfearagh.

BRENDAN, of Ardfert, A.D. 550, had a church at Inisdadrum.

BRENDAN MAC FIRLOGA resided at Dubhdoire or Doora.

*BRIDGET, daughter of Conchraid, of the family of Mactalius, was Abbess of Feenish, c. 550; she is possibly Patroness of the wells at Kiltanon, Cappafeean, Finnor (in Ibrickan), and Coney Island.

CAMIN of Iniscaltra, son of Dima, of the race of Cathair Mor, and half-brother of King Guaire Aidhne; churches of St. Caiman, at Iniscaltra, Moynoe, and perhaps Kilcameen, near Kilfenora, died March 25th, 653 (Colgan) (0).

CAEIDE of Kilkeedy church and well, March 3rd; perhaps also of Kilkee (Cil Caeide).

CALLAN of Iniscaltra, August Quart. Cal. (D).

*CANNARA of Kilconry, Visited St. Senan, and was buried on Iniscatha.

CAEITAN of Kilcredaun church in Moyarta, a disciple of Senan ("Vita S. Senani"), wells at Kilcredaun, near Carrigaholt; at Kilcredaun, near O'Brien's Bridge; and Kilcredaunadober, near Cratloe; living c. 550.

CARROLL, of KilCarroll, near Kilrush, where his well, ''laght," and wooden image remained in 1816.

*COCHA of Rossbenchoir; nurse of St. Kieran.

COLAN of Iniscaltra, well at Tobercolan, died at Tomgraney, 551 (Annals Four Masters), October 24th (D).

COLMAN MACDUACH of Kilmacduach, half brother of Guaire Aidne, and (through their mother) a descendant of Dathi. Colman studied in Aran, and lived a recluse life at Kinallia, Slieve Carran, and Oughtmama; wells at Teernea, Lough George, and near Crusheen. He founded Kilmacduach about 610; his mediaeval "Life" is extant; he died at Oughtmama 29th October, 632. He gives his name to Macduach's river in Clooney Parish, near Quin.

COLMAN of Clonrush.

COLMANS the three, of Oughtmama churches and well and Glensleade well.

COLUMBA of Glencolumbcille, probably the famous saint of Iona, who is the traditional founder of Crumlin, after leaving Aran, June 9th. Another tradition connects him with Iniscaltra; he died at Iona 597.

COMAN. There was a Comman out at Arran, November 21; his son Colman, November 21, was also a saint.

*CONANDiL, sister of Senan.

CONNELL of the lost church of Kilconnell, on the Fergus (will of King Cormac, of Cashel, 902).

CORNAN, of Kilcornan, near Ennistymon, and Tobercoman, near Ballyvaughan.

CROINE, patron of Kilcroney Church and well at Liscrona.

CRONAN of Tomgraney, October 24th, c. 505; November 1st.  He or the second Cronan was also patron of Inchicronan and Termoncronan. The wells at Killokennedy Church and Corrakyle are dedicated to a Cronan.

CRONAN of Tomfinlough, the Leabar Brecc identifies him with Cronan of Roscrea, April 28th.

CUANNA of Kilshanny, perhaps Mochunna (the abbot Covanus) of Kilquane' and Feakle.

DIOMA of Kildimo, near Kilrush, perhaps Diman, nephew of Aenghus, son of Cairthinn Fionn.

*ELIA of Killeely, sister of St. Mainchin, c. 550.

*EMERIA, see Imer.

ENDA of Aran, son of Connall the red, was granted Aran by his sister's husband, Engus, King of Cashel; founder of the church of Killeany, in the Burren; March 21st, c. 480: see his " Life " in Colgan.

FACHTNAN of Kilfenora, perhaps of Ross, as the same saint's day, August 14th, was observed at both places (D).

FINGHIN of Quin, perhaps Einghin of Roscrea, February 5th (D), or Finghin of Clonmacnoise, whose coarbs were connected with Tomgraney.

FLANNAN of Killaloe, son of King Torlough; his Latin Life is preserved; he preached in the Hebrides, and gave his name to the Flannan Isles there; living c. 680, December 19th.

*IMER, or Emeria, of Killimer.

*INGHEAN BAOITH of Kilnaboy, March 29th, December 29th; wells at Kilnaboy, Commons, Glensleade, Quakerstown, Killavella, Dulick in Templemaley, Kiltachy, Kilshanny, Aglish, Moy Ibricane, Magowna, Ballycoree, Shallee (two), Cullann, Castletown (Clooney), Drumumna and Quin.

Perhaps daughter of Mobaoi, of Cluan Fhionnabhair (Clooney of Kilfenora), December 14;  his mother was of Loop Head. A certain " Columb inghen Baiti," March 23rd, is named. Ethne and Sodelb, daughters of Baoith, founded Donabate Church, in county Dublin.

*ITA of Killeedy, January 15th, living 551. She is alleged to have founded a church in Southern Clare.

KIERAN of Kilkerin, Clonderlaw, locally "Keereen," wells there and at Kilnasoola. Perhaps of Clonmacnoise.

LAUGHTEEN of Kilnamona, chui'ch and well, and the wells at Kilfarboy and Stacpoole's Bridge, near Miltown Malbay; the reliquary of his arm was preserved at Kilnamona for some time, and thence sent to Lislachtin, Kerry. He is most probably Lachtin, friend of St. Senan, c. 550, and gave his name to Autkeenlaughteen at Kilnamona.

LONAN  of Killaspuglonan; also of Killilagh and Clooney (in Kilfenora) church and wells, and Derrynavahagh well in Kilmoon Parish. A friend of Maccreehy, c. 550.

LUCHTIGHERN, son of Cutrito, of Tomfinlough, and perhaps of Inisdimain (Ennistymon, or Moy Inisdia). A friend of Maccreehy, c. 550, April 13th, as kept in parish in 1839. April 28th, in Calendar of Oengus.

MACCREEHY, Maccreiche, or Maccreeius, of Kilmacreehy, a disciple of Ailbe of Emly, who died 540, having lived to an advanced age, founding Kilmacreehy, Kilmanaheen, and Inagh churches, about 580. April 11th (D): his curious Latin "Life " is extant.

MAINCHIN of Kilmanaheen, a disciple of Maccreehy, c. 580. Perhaps the Bishop of "Luimneach," now known as St, Munchin, and Manchenus.

MOBAOI of Cluain Thionnabhair (probably Clooney, in Kilfenora); his mother came from Loop Head; December 14th.

MOCHONNA of Feakle, well at Moynoe, "Mochonna of Magheo," March 29.  Perhaps the Abbot Covanns of Kilquane.

MOCHULLA* of Tulla, in eastern Clare, wells at Lough Graney, Lough Bridget, Tulla, Kilgorey, Portanne, Broadford, Trough, Palahine, Miltown (Tulla), Cragg, Lahardaun, Cappavilla, Carrigaholt, Scattery, and Moylough. Perhaps the "Molocus" of Inistibraid, a friend of St. Senan. If so, living c. 550. Was remembered as a bishop at Tulla.

MOGUA of Noughaval (perhaps of Kilmoon, Kilmugown, 1302, but name is difficult), wells at Noughaval and Moy. Perhaps Mochua or Cronan.

MOLUA, also Dalua, Lua, and Lugad, of Killaloe. Abbot and Patron of Kildalua, c. 640, also of Friars' Island, and probably Killue (Killuga, 1302), Killofin (Killugafion, 1302).

MORONOC of Inisloe, the penitentiary, a friend of S. Senan, c. 550.

ONCHU of Killonaghan, probably the son of Blathmac, whose remains were laid with those of Finan in a "Sepulchrum religionis" at Clonmacnoise.

RICIN and REKIN of Clooney, see Brecan.

RUADHAN of Lorrha,  some think of Ruan. April 15th,  died 584.

SANCTAN of Drumlaigill, in Tradree (Dromline, Drumligil, 1302), son of Samuel the low-headed, and Dectir, daughter of Muredagh Muingdearg. May 11th.

SCREABAN (? Sribanus, 1302) of Clondegad, wells there and at Anna, Clondegad.

SEANACH of Kilshanny. Probably brother of Senan, c. 550, and of the Magharees, Co. Kerry.

SENAN, son of Gerchinn of Moylongh, born late in the fifth century; died 553. Several early lives are extant. He was of Iniscatha (Scattery), Moylough, Iniscaorach (Mutton Island), Inisloe, Feenish, Inismore, Doonass (Kiltinanlea), and Ross (Ros an airchail). Besides these churches and wells, he has wells at Scattery, Kilclogher, Carrow, near Kilmacduane, Erribul (in Kilfeddan), Kilshanny, Killaneena, near Clonlea, Cooraclare, Kilclogher, Drim, and Kilcredaun; he is also the traditional founder of Kilmihil Church. March 8th.

SEILY of Kilseily church and well, an unknown saint.

STELLAN of Iniscaltra, a contemporary of St. Caimin, died May 4th, c. 650. Perhaps also of Terryglas. May 26th.

TOLA of Dysert Tola (Dysert O'Dea), son of Donchad, of the race of Corbmac, died March 30th, 734 or 737. He was Bishop of Clonard and Disert Tola, in the Upper Cantred of Dalcais. His crosier is preserved. He was probably founder of Kiltoola.

VOYDAN or BAIGHDEAN of Kilvoydan, graveyard, well, and cross near Corofin, and Kilvoydan graveyard, well, and bullaun near Kilraughtis.

T. J. Westropp, The Churches of County Clare and the Origin of the Ecclesiastical Divisions in that County. 100-180 at 106-11. PRIA, Ser.III., Vol.VI., 1900-1902.

Content Copyright © Omnium Sanctorum Hiberniae 2012-2017. All rights reserved.

Saint Caritan of Druim-Lara, March 7

Another name to add to the list of obscure Irish saints - Caritan of Druim-Lara. Neither the man nor the place can be definitively identified. There have, however, been some suggestions made. Canon O'Hanlon, in Volume III of his Lives of the Irish Saints, cites the speculation of the seventeenth-century hagiologist, Father John Colgan, that our saint may be Cronaghan, a priestly mentor of Saint Colum Cille, but this is unproven. Pádraig Ó Riain, in his Dictionary of Irish Saints suggests that he may be perhaps synonymous with the patron of a County Clare church and holy well at Kilcredaun. Sadly when the nineteenth-century scholar, John O'Donovan, was writing about this location he found that all knowledge of the patron saint, Críodán, had been lost. Canon O'Hanlon does not mention the Clare saint in his entry below but does cite the evidence for the feast of Caritan of Druim-Lara, whoever he was, from the Irish calendars:

St. Caritan or Cariotan, of Druim-lara. 

At the 7th of March, in the Martyrology of Tallagh, we find a St. Caritan, of Dromalara, entered. In like manner, Marianus O'Gorman, has noticed Caritan of Druim-lara. But, the exact identity of this saint, and of his place, appears to be unknown. It is conjectured, by Colgan—who has Acts based on the supposition at this date—that owing to some mistake of copyists, the present holy man may be the same as a distinguished priest, called Cruthnechan, who baptized St. Columba, who had charge of his infantile years, and who was remarkable for his piety. Without attaching weight to it, the Bollandists merely allude to his statement. We cannot see, how it can be well established. Again, Cariotan, of Druim-lara, is registered in the Martyrology of Donegal, as having been venerated on this day.

Content Copyright © Omnium Sanctorum Hiberniae 2012-2016. All rights reserved.

Saint Acobran of Kilrush, January 28

January 28 is the feast of Saint Acobran of Kilrush, about whom not a great deal appears to be known. We have already met this saint, for in a post on a trio of saintly brothers commemorated on 28 November, I mentioned the contention of the English writer, Sabine Baring-Gould, that one of these brothers, also called Acobran, was to be identified with today's saint. If our Acobran did indeed go off to Cornwall and later on to France as Baring-Gould claims, Canon O'Hanlon knows nothing of it, and it would not be like the good Canon to fail to claim such a career for an otherwise obscure Irish saint. On the contrary, in the Lives of the Irish Saints Acobran is depicted as a shadowy figure whose very location is the subject of doubt, with the Martyrology of Donegal initially identifying him with Kilrush, County Clare but then suggesting in the table appended to the Martyrology that this particular Kilrush is to be found in County Kildare. In the late 1830s when O'Donovan and his co-workers were carrying out their Ordnance Survey work in the parish of Kilrush, County Clare a letter noted 'According to the Irish Calendar the Saints Mellan and Occobran were venerated at Cill Rois in the Termon of Inis Cathaigh on the 28th of January, but neither of them is now remembered in the Parish'. It may be that the cult of the most famous saint of Inis Cathaigh, Saint Senan, overshadowed and eventually displaced that of Saint Acobran. Canon O'Hanlon, as he often does when there is not much to say about a saint, goes into a description of church ruins associated with Saint Senan, but below are the essentials of what he has to tell us of Saint Acobran:

St. Acobran of Kilrush, Probably in the County of Clare.

...Without any other distinction, he is mentioned in the Martyrology of Tallagh, at the 28th of January, But we are not left in doubt regarding his locality, if we depend on the succeeding statement. According to the Martyrology of Donegal, we find Accobhran, of Cill-Ruis, in the Termon of Inis-Cathaigh, as having a festival celebrated on this day. In a table postfixed to this Martyrology, his place is thought to have been Kilrush, in the county of Kildare. He is said to have been otherwise called Occobhran, whence Ocobrus, Ocoras [Desiderius). The place usually designated for this saint is the present Kilrush, a parish in the barony of Moyarta and county of Clare. The present saint, to whatever place he belonged, appears to have lived in or before the eighth century. This is proved from the "Feilire" of St. Aengus the Culdee. With its English translation, Professor O'Looney has furnished the following stanza from the Leabhar Breac copy in the R. I. A.

G. u. kl. With Acobran we celebrate
The passion of eight noble virgins;
They gained a triumph of righteousness,
The great Miserian host.

These latter seem to have been martyrs in Africa, and to have been part of a band, commemorated in St. Jerome's ancient Martyrology....

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

Saint Mughain of Cluain-Boirenn, December 15

On December 9 we commemorated two of the daughters of Oilill, Feidhealm and Mughain. I mentioned then that Mughain has a second commemoration on December 15, at least in the locality of Cluain-Boirenn, which Pádraig Ó Riain identifies as possibly being modern Cloonburren, County Roscommon. It is only one of a number of localities associated with this holy lady, Ó Riain's Dictionary of Irish Saints lists various others, including Kilmoon in County Clare where traditional devotion continued at the holy well up until the early nineteenth century, even though a feast day was no longer remembered for the saint. The Martyrology of Donegal records:

15. F. DECIMO OCTAVO KAL. JANUARII. 15. 

MUGHAIN, Virgin, of Cluain-Boirenn.

whilst the earlier Martyrology of Gorman notes:

15. F. 

Mogain [1] against every great battle. 

[1] a virgin, from Cluain Bairenn.

Reading Professor Ó Riain's research leaves the impression that this holy woman was once an important saintly figure, even if today her reputation is much more obscure.

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

Saint Cronan of Tomgraney, October 19

October 19 is the commemoration of a County Clare saint, Cronan of Tomgraney. The Martyrology of Donegal records:

19. E. QUARTO DECIMO KAL. OCTOBRIS. 19. 

CRONAN, of Tuaim Greine.

The website of the Clare County Library has a page which explains the origins of the place name associated with our saint and which mentions him as the founder of its monastery. Sadly by the nineteenth century, the Ordnance Survey scholar, John O'Donovan, was dismayed to find that little local knowledge of the saint had survived, not even the memory of when his feast day was commemorated. Another nineteenth-century source, the Cyclopedia of Biblical, Theological, and Ecclesiastical Literature, alluded to some of the difficulties in disentangling the founder of Tomgraney from others of the same name:

Cronan (Croman, or Chronan) is a very frequent name in Irish hagiologies, and has several synonyms, as Cuaran, Mochuaroc, and frequently Mochua, Cron and Cua having in Irish the same meaning.

13. Of Tuaim-greine (now Tomgraney, in the barony of Upper Tulla, County Clare), commemorated October 19. This saint appears twice in the Mart. Doneg., first in the original hand at October 19; and next in the second hand, on the authority of Mar. O'Gorman, at November 1. Among the saints of the family of St. Colman of Kilmacduach (Feb. 3), or house of the Hy-Fiachrach, Colgan gives "St. Cronan, son of Aengus, son of Corbmac, etc., February 20 or October 19;" and Mart. Doneg. at February 20 also mentions that there is a Cronan with this pedigree (Todd and Reeves, Mart. Doneg. pages 55, 279,293; Colgan, Acta Sanctorum, page 248, c. 2).

James Strong and John McClintock, eds., The Cyclopedia of Biblical, Theological, and Ecclesiastical Literature (Haper and Brothers; NY; 1880). [extract from online edition here.]

Modern scholar, Pádraig Ó Riain in his dictionary entry for the saint explores the evidence from literary sources and place names and confirms the difficulties of the earlier hagiologists in establishing a single identity and feast day for this saint.

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

Saint Coelan of Inis-cealtra, July 29

July 29 is the feastday of Saint Coelan, an eighth-century scholarly monk of Inis-cealtra, an island monastery of Lough Derg, County Clare. Its monastic school continued to produce a number of scholars over the centuries, and our Saint Coelan is said to have authored a metrical life of Saint Brigid of Kildare. Alas, the surviving manuscripts are not of good quality and the language used is not that of the saint's time, so scholars find some difficulties with the attribution to Saint Coelan. If nothing else though, Canon O'Hanlon's account below gives us an insight into some of the difficulties faced by the great 17th-century hagiologist, Father John Colgan, as he sought to collate the existing sources for the lives of Ireland's saints:

St Kilian, Chelian or Coelan, Monk of Inishkeltra, Lough Derg, County Clare. [Eighth Century.]

This highly gifted, esteemed and worthy religious had laboured so earnestly and so well, in his great and holy avocation to meet that God, whose service was the sole absorbing object of his life, that his future rewards were secured, even before they were fully realized. An elegant scholar, his mind was furthermore enlightened by the gifts of grace. It is much to be regretted, however, that his personal history has been so obscured, and that it has become so difficult of elucidation. The Natalis of St. Chelian or Coelan, a monk of Iniskeltra, occurs on the 29th of July, according to the Martyrology of Tallagh.

The Irish names Cillin, Cillen, Cillean, Cellin, and Cellen—bearing the same origin and signification—are often confounded; on account of verbal affinities, likewise, they have been classed with the names Coelan, Coelin and Coelen. These latter, however, are said to have a different derivation. The foregoing names are variously applied to our Irish Saints. The words, Cillin and Cillen, are diminutives deduced from Cill or Cell. Hence, in Latin, they are interpreted, by the expression, Cellanus. But, the words, Coelan, Coelen and Coelin are derived from the monosyllables, Coel, or Cail—or according to modern scholars, Caol—which signifies "slender," or "attenuated." As there is no letter K in the Irish language, its place is supplied by the consonant C, which before and after slender vowels, receiving the same pronunciation, as in other languages, should be accorded to the former letter. Hence, the aforesaid names, when Latinized, are variously expressed by these words, Cillinus, Killinus, Cellenus, Kellenus, Kilianus, Kilienus, Chilianus, Chilienus, &etc., also by Coelanus, Caolanus, Coelinus, Coelenus, Coelianus, Caelanus, &etc. In these words, also, oe, ai and ao are diphthongs.

The feast of St. Coelanus is entered in the Martyrology of Marianus O'Gorman, at the 29th of July. The Bollandists have a brief notice of Coelanus, at this same date, but they doubt his title to be enrolled in the Catalogue of the Saints. The Rev. Dr. Lanigan thinks, that Kilian lived not before the latter part of the eighth century, although he does not deem it worth his while, to enter upon a long discussion, regarding this saint. We may conjecture his birth to have taken place before or a little after the year 700; but, on this supposition, we have little evidence to guide us in making such a statement. Some six miles above the town of Killaloe, the Shannon expands into a noble lake. Anciently, it was called Loch Deirgheirt. This fine sheet of water extends ten miles in length, and it is about three miles across, at its greatest breadth. Many pretty islands stud its surface. One of these, formerly called Keltra, also Inis-Cealtra, Inish-Caltra, and sometimes Inniskeltair, bears likewise the name of Holy Island….

To St. Caimin has been generally ascribed the foundation of a monastery on Iniskeltair, early in the seventh century, and over which he presided to the period of his death, A.D. 653. A flourishing monastery—said to have been Benedictine in its form of rule—was thus established at a very early period, on the Island of Iniscaltra. Here, no doubt, a famous school had been conducted in after times. A succession of Abbots seems to have continued, until the place had been destroyed by Tomar, a Danish commander from Limerick, in the year 834.

It was afterwards restored, by the powerful and pious monarch of Ireland, Bryan Boroimhe, a.d. 1007. The church on Holy Island, Lough Derg, is said to have been restored or remodelled by him in the eleventh century….

It is supposed, that St. Coelan had become a monk on the Island of Iniscaltra, and that he must have there lived for a considerable time. According to conjecture, he flourished about the end of the seventh or the beginning of the eighth century. At Iniscaltra, most probably, Kalian had received his education; which in a classical sense must have been an accomplished one. To him is attributed a very elegant metrical Life of St. Brigid. It was written in Latin Hexameter verse. Several Manuscript copies of this Life are supposed to be extant. As may be expected, in these there are various readings. Colgan has published a version, from a Monte Cassino Manuscript, collated with a copy, procured from the Vatican Library, and compared with other exemplars. Various emendations were deemed to be necessary. When Colgan had begun passing St. Brigid's Acts through the press, he received from the Rev. Father Bernard Egan, a learned Benedictine Abbot, and an Irishman, a certain fragment of that biography. At first, Colgan thought that poem began with lines, he there found; but, afterwards, he discovered that idea to have been a mistake. That copy he edited was drawn from one kept in the archives of Monte Cassino. Three other counterpart copies of those same Acts were procured by Colgan. One of them came from the Vatican Library, and another from the Library of His Eminence Cardinal Antonio Barberini, while a third was sent by the celebrated Franciscan Father, Luke Wadding. All of these copies were diligently collated by the editor, who found them severally mutilated and worn, abounding in false emendations of copyists, as also deformed with verbal transpositions and changes, to such a degree, that the sense of some verses could not be discovered, while the proper number of feet, and the required syllabic measure, were wanting in many other lines. But, to the collector's great industry, and by his observing closely the discrepancy of those copies, we are indebted for the publication of an old tract, which should have been very valuable, if it had not been disfigured through such negligence or incompetency of commentators or copyists. The editor endeavoured to follow the authorities he considered most authentic, in his several copies; for, he observed, that in many instances, the just number and measure of the verse could be found in some particular Manuscripts, while in others they were expressed, sometimes by abbreviations, again by a transposition of words, and often by some closing and arbitrary notation. The lines were frequently found so greatly mutilated, that they bore a prosaic rather than a metrical appearance. The editor detected so many omissions and licences, on the part of copyists, that he felt obliged to affix various marginal annotations to this poem. Through their incautiousness —a fruitful source of error in old documents—many transpositions of words were introduced, and certain synonymous terms were substituted for others besides, many abbreviations of doubtful meaning were found, and these left the sense imperfect. Even unaccountable caprice and mutilations caused some of the chapters to be acephalous or truncated, while some were altogether omitted. Certain lines are subjoined, from the Barbarini Manuscript, and which are wanting in that of Monte Cassino. Some breaks are discovered, likewise, in course of the narrative and structure of the poem. It was not possible always for the industry or research of either collator or editor, to repair so many imperfections or to restore so many omissions. Wherefore, Colgan only endeavoured to place in due order those words which seemed transposed, in certain passages, and cautiously to substitute others, in place of certain contracted words, doubtful in the reading, or which, through the error of copyists, were put for terms having a supposed affinity. Nor did the editor alter the poem, in the slightest tittle, except in those instances, where notable and obvious omissions of copyists left discrepancies between certain parts and lines, or where copyists so crudely amended them, that it could readily be conjectured, these emendations did not represent the original writer's words. For here and there, certain elegant and glowing phrases were found—especially in descriptive and metaphorical passages; then immediately afterwards, verses were maimed in prosodial number and quantity, while they were disfigured with blots. Colgan tells us, he published the poem, as he found it, changing nothing therein, but only the foregoing exceptional and false emendations. In Colgan's estimation, the author of this Sixth Life must have been this St. Coelan or Coelen. The Bollandists hold a different opinion. Although many particulars, relating to St. Brigid, are found in the five first Lives, as published by Colgan, and which are missing in the Sixth; yet, the editor supposes this attributable to no other cause, than to the deplorable liberties taken by copyists with the original. Here and there, these have left many elisions and erasures; and, it can scarcely be doubted, but that they altogether pretermitted other matters. As that old and careful writer relates many of St. Brigid's Acts, omitted by others, and as it is indicated in the Prologue, according to Colgan's opinion, that he read her Lives, written by St. Ultan, Eleran, and Animosus; can it be supposed, he could have passed over so many accounts, faithfully related by various other writers, or that he would not have included several accounts, not given by them? The charges of omission, therefore, seem rather attributable to incompetent scribes, than to the author himself.

The writer of our illustrious saint's Sixth Life is supposed to have been no other than Choelian or Coelan, the monk of Iniskeltra. In the Barberini Manuscript of that same Life, there are two additional metrical Prologues, which precede this one descriptive of Ireland. These two Prologues consist of general observations, on the merits of the Saints, and extolling some great truths of religion, with prayers and fervent desires for future happiness, &c. It may be doubted, however, if these three Prologues had not been written at some time, subsequent to the composition of the metrical Life itself. Perhaps, they had been prefixed by a different writer, or by more than one composer. If we suppose the author of St. Brigid's Sixth Life to have been Coelanus of Inishcaltra, Colgan thinks he must have lived, towards the end of the seventh, or about the beginning of the eighth, century. Thus, from a metrical Life of St. Brigid, attributed to him, and from his own words, it is supposed, we may discover the age in which this writer flourished. For, in a Prologue to it, he relates, that St. Brigid's Acts had been written before, by Ultan, by Eleran, and by Animosus. An elegant metrical Prologue precedes those Acts of St. Brigid but, it has been doubted, if both had been composed, by the same author. St. Donatus, the Irish Bishop of Fiesole, who flourished in the ninth century, is said to have written that Prologue. The beautiful opening descriptive lines have been elegantly rendered into English verse, and more than one version has appeared. St. Ultan is supposed to have died A.D. 656, and St. Aleran, A.D. 664 or 665. Hence, Coelan must have lived after this latter year. In the Martyrology of Tallagh, the feast of St. Coelan of Iniskeltra is commemorated, at the 29th of July, and it must have been inserted after his death. St. Caolan is said to have lived contemporaneously with Oengus Mac Tiprait, who died A.D. 745. The circumstance of Chilien calling the mother of St. Brigid "a countess" seems to indicate a comparatively late period for this his assumed composition. In the Martyrology of Donegal, the feast of this saint is to be found, at the 29th of July. It is probable, that he died, about the middle of the eighth century.

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

Saint Cocca of Ros-Bennchuir, June 29

June 29 is the commemoration of Saint Cocca, who appears in the hagiography of Saint Ciarán of Saighir first as his nurse and later as the abbess of Ros-Bennchuir. She is the second saint of this name to be commemorated in the month of June as the feastday of Saint Cocca of Kilcock falls on June 6. The account below comes from Volume 6 of Canon O'Hanlon's Lives of the Irish Saints:

ST. COCHA OR COCCA, ABBESS OF ROS-BENNCHUIR.

[FIFTH CENTURY.]

WE have to regret, that indications are not more clear, in reference to the pious female saint, whose celebration in our Calendars has been assigned to this day. However, we can only present, as we find them, the few particulars, that seem to be on record. This holy virgin has her name usually written Coca or Cocca; but, incorrectly, it has been converted into Concha and Cota. In an English Life of St. Kieran of Saighir we find this saint called "Coinche." In the Martyrology of Tallagh, at the iii. of the Kalends of July —June 29th— and included with that of other saints, there is a festival for Cocca, of Ruis Beandchoir. The greater portion of the Life of St. Cocchea is to be found interspersed and interwoven, so to speak, with the Life of the great St. Kieran, whose nurse and guardian it was her privilege to be. Owing to these circumstances, it appears to be altogether probable, that she was born, or at least, that she lived for some time, in the Island of Cape Clear, in the present county of Cork. She is stated to have been the nurse of St. Kieran of Saigir; and if so, her period should date to the beginning of the fifth century. She may have been converted from the errors of paganism, by receiving baptism at the hands of her Apostolic foster-son. St. Cocca is related, to have embraced a religious life, and to have presided over the monastery of Ros-bennchuir. That it was situated on the sea-coast appears from the Life of St. Kieran of Saigir, who was one of the principal coadjutors of St. Patrick, in the southern parts of Ireland. The principal work of St. Cocchea consisted in presiding over the education of noble virgins, who were entrusted to her care, some for a time, and others for life. St. Cocchea rendered the greatest assistance to St. Kieran, in propagating the Christian faith. The religious establishment of Ross-bennchuir was possibly situated on the western coast of Clare County, as has been stated, but on what ancient authority is not cited. Perhaps this place was identical with the townland of Ross, on the sea-shore, in the parish of Kilballyowen, in the barony of Moyarta, in the south-western part of the county of Clare. There St. Cocha's nunnery— according to one writer —was situated, about twelve miles W.S.W. from Kilkee, in that county, and within a few hundred yards of the Natural Bridges of Ross. The ruins, we are told, present no interesting architectural features. In the Life of St. Kieran, we are told, that he sent oxen each year from Saigir to this place; and, although the distance was considerable, it is said, they always went in a direct course to Ros-benchuir, without being even conducted by a driver. These oxen were sent to plough the lands of St. Cocca, and after the ploughing season was over each year, they returned again to Saigir.

There is a small ruined church in the townland of Ross, and which is called Teampull-an-naonmhar-naomh, i.e., the church of the nine saints. Of this edifice, the west gable and side walls remain to the full height, with 4 feet of the under part of the east gable. It measures 34 feet 4 inches in length, by 15 and a half in breadth. At the distance of 24 feet, south from the ruin, is what the peasantry call the grave of the nine saints. This grave measured 33 feet in length, from north to south, 7 feet 9 inches in breadth, and it was 2 feet in height. The sides were built up of loose stones, after the ordinary manner of graves.

We are also told, that on each festival of our Lord's Nativity, after the people had received Holy Communion from St. Kieran's own hands, in the monastery of Saigir, he was accustomed to proceed to the monastery of St. Cocca, at Ros-bennchuir, that he might again offer up the Holy Sacrifice there, and on the same morning. After St. Cocca and others had received communion from him, he returned again to Saigir, before the dawn of daylight. Relating these circumstances, the ancient writer of St. Kieran's Life remarks, that he and others knew not by what means this saint went and returned, as he concealed such matters from them —meaning his monks. We are informed, that there was a large stone on the sea-shore, which had been surrounded with water, near the monastery of Ros-bennchuir. To this the Abbess often retired, and it was called, "the stone of St. Cocca, because on it she frequently prayed. According to the English Manuscript Life of St. Ciaran of Saighir, this place was called "Carrig Conchy." As an old legend has it, St. Ciaran went one day on that Rock, and it floated over the waters with him, and returned to its own place again, it being Ciaran's wish it should so happen. The Martyrologies of Marianus O'Gorman and of Cathal Maguire state, that the Natalis of this saint had been celebrated, on the 29th of June, in the church of Ros-bennchuir. We do not find her name occurring on this day, in the copy of the Irish Calendar, belonging to the Ordnance Survey Office, Phoenix Park. She is entered, however, in the Martyrology of Donegal, as Cocha, of Ros-Bennchair.

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

Saint Luchtighern of Ennistymon, April 28

On April 28 we commemorate a number of interesting Irish saints including one from County Clare- Luchtighern, an early abbot of Ennistymon. Canon O'Hanlon brings us the details from the sources, in this case we do not have a surviving Vita of the saint himself, but find him featured in the hagiography of other saints, including that of Saint Ita:

St. Luchtighern, Abbot of Ennistymon, or Inistymon, County of Clare. [Sixth Century]

Little is known regarding this holy man, except what we learn of him incidentally, in the lives of other Irish saints. In the Martyrology of Tallagh, at the 28th of April, he is called the son of Cutrita. However, he is called St. Luchtigernus filius Huatriti, by the Bollandists, at this same date; while they add, he is similarly named by St. Aengus, and by Marianus O'Gorman. Brigh, daughter of Forannan, son to Conall, son to Tochtar, son to Amhalgaidh, sister of Maelaithghin, was his mother, according to the O'Clerys. There was a Saint Luctigern who was the disciple of St. Ruadhan of Lothra, and this most probably was the person. Under him, St. Luchtigern progressed in studies, and in those virtues requisite for his promotion to the ecclesiastical state. Colgan alludes to him, as being mentioned in the Acts of St. Maccrecius. In the western part of Clare County, and rising near Lake Diilogh, there is a stream, which forms a boundary between the baronies of Ibrickane and Islands, for about two miles; then it runs across the barony of Inchiquin, and afterwards, in a north-westwardly course, it forms a boundary between the latter barony and Corcomroe. It has several tributary streams, and on its northern bank is seated the present town of Ennistymon, or Innistymon, over a singularly romantic reach of the river so called, where ledges of rocks obstruct the course, and over a succession of these, the waterfalls career through a valley, unrivalled for picturesque and scenic beauty. Here the present holy man chose a place for religious retirement and contemplation.

St. Luchtigherna is the reputed founder of Inistymon Abbey, in the parish of Kilmanaheen, barony of Corcomroe, and county of Clare. It is Latinized, Inistyniensis, or Inistomensis, and it is almost due-east of the signal tower, rising over the sea-shore, at Lahinch, on Liscannor Bay. Over this house, he exercised the duties of Abbot; and, he was held in the highest repute, owing to his great sanctity. He once made a visit to St. Ita, and to her establishment, at Hy-Conaill Gaura, in the county of Limerick; and, we are told, that on this occasion, he was accompanied thither by St. Lasrean, Abbot of Druimliag. Not knowing this latter person, the nuns suffered him to pass through their gate, without any marked token of respect. For such omission, they were mildly reproved by their holy Abbess, who told them his name, and the great reputation he bore for sanctity. Those Abbots were accompanied by a young man, who had previously advised them not to visit the old woman—meaning Ita. When the visitors approached St. Ita, to receive her blessing, having a miraculous knowledge of what had occurred, she said to the young man, "Why have you come to the old woman, since you have told those holy Abbots, it would profit them little to visit me ?" The young man felt deep regret, on account of his thoughtless expression; and, the visitors, having remained for three days with St. Ita, returned to their respective places of residence, having previously received her blessing. As St. Luchtigern was contemporaneous with St. Ita, who died A.D. 570, we might perhaps assume, that he departed before the close of the sixth century. The 28th of April is the festival day of St. Luchtigherna, and probably that of his death. It is entered, in the Martyrology of Donegal, that veneration was given, on this day, to Luightighern mac Ua Trato. It is he that dwelt at Tuaim-fionn-lociia, in Tratraighe, according to the O'Clerys. This ancient place is now known as Tomfinloe, or Tomfinlough, a parish in the barony of Upper Bunratty, and county of Clare. The denomination Tuaim Finlocha, signifies "the mound or tumulus of the bright lake." Besides this lake are seen the ruins of an old church. Previous to the middle of the tenth century, the death of a Scannlan, Abbot of Tuaim-Finlocha, is recorded. Among the various readings to the Feilire of St. Aengus, in the "Leabhar Breac " copy, at this date, we find the name of Lugtigern introduced, as already noticed. In the Martyrology of Tallagh, the name is merely recorded, at the 28th of April, as Lucthigern mac Cutrita. A Life of Maccreiche states, that it was there—at Tuaim-fionn-locha Luightigern was either buried or venerated.

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

Saint Seanan of Inis Cathaigh, March 8

March 8 is the commemoration on the Irish calendars of Saint Seanan of Inis Cathaigh (Scattery Island).  In the account of his life below, Irish Redemptorist, Father Albert Barry, draws on the hagiographical accounts to present a portrait of this much-loved son of County Clare:

Saint Seanan

When the men of Tuath-mumha (Co. Clare) came to Domnachmor of Magh-Aine (near Bruff), where Saint Patrick was preaching the Gospel, they earnestly besought him to come and preach to their kindred. But he said, “There is no good reason for my going with you, for God will send you a Teacher: a child beloved by God and man shall be born amongst you, and he shall be full of the gifts of God from his childhood." He baptised them at Tir-da-ghlass to the south-east of Domnachmor. A longing then fell on him to behold the broad river of which they had spoken to him and to bless their land.

Saint Patrick, after thus foretelling the birth of Seanan of Inis Cathaigh, blessed the men of Tuath-mumha and sent some of his Disciples with them to preach to their people.

Saint Seanan was born at Mogh-locha in Corca-Bhaiscinn (Co. Clare) in the year 488. His father was Gergen, and his mother was Coemghal of Altraige. He grew in grace as in years, and was wiser and more holy than any of his play-fellows.

When the Chieftain of Corca-Bhaiscinn made war on the people of Corcomruaidh (Burren), Seanan had to go with him to fight. The two tribes fought against each other like beasts; and the invaders were put to flight with great slaughter. Seanan hid himself in a wheat-stack as soon as he saw his kinsmen flying from the onslaught of their foes. He was soon found. But when thirsting for his blood they endeavoured to drag him from his hiding place, they were driven away by a wonderful light that shone around him. They then said to him, “ Tell us who are you and what has brought you here." He answered, '' I belong to the tribe that made war on you, and I came here in order to hide from you.” They not only spared his life, but even treated him well, for they saw his face shining like an angel.

When he was on his way home he became both hungry and thirsty, and begged for food and drink at the rath of a Chieftain. He was driven away by the heartless inmates with kicks and blows. He meekly bore this harsh treatment and went slowly homewards. When the Chieftain came back at nightfall he learned what had happened, and at once sent some men after the forlorn youth; and when they had led him back, food and drink were set before him, and he was treated with kindness. The next day he bent his steps towards Mogh-Locha.

Seanan, when driving home the cows belonging to his mother one evening, came to an inlet of the river Sionan (Kilrush), and was unable to go across to the other side as the tide was rushing in. He, therefore, drove them back before him to Dun Mechair, the rath of a Chieftain, and begged for shelter for the night, but was driven roughly away. He then went sadly back to the shore of the inlet, intending to wait there until the tide should ebb. As soon, however, as he came there he saw the waters making way for him and he was able to go dryshod to the other side. When he reached the opposite bank he knelt down on the grass and thanked God for His goodness and then offered himself up in sacrifice to Him. Dun Mechair soon afterwards was beset by foes and burned to the ground.

Seanan bade farewell to his mother and his friends and went to live with a holy old man at Irros on the sea-coast. He got religious knowledge from him, and also learned the holy Books, but above all became perfect in humility, obedience, and charity. After staying for a long time with this holy man, he went to Kil-na-managh (Ossory) and put himself under Naile, and by his help became very holy. There were 150 Monks in that monastery, and Seanan became the servant of all, for he spent his days grinding corn for them. Three thieves came one day to the door of the corn-mill with the intention of stealing the corn, but looking in through a chink of the door saw another young man standing by his side. They then said, "Let us stay outside until one of them comes forth, and we will first overpower him and afterwards overpower the other inside. '' They waited a long time, but as no one came out they grew weary and went in, but saw no one within the house except Seanan. They said to him, '' Who was that youth who was helping you to grind the cor?”  Seanan answered, “It may have been He of whom it is written, “He sleeps not, nor shall He sleep who watches Israel.”' They again said, " Who was he?” And Seanan answered, “It was He who is near to all who call upon Him." When the thieves heard these words they begged his forgiveness, and even sought to become Monks in that monastery. They themselves told this miracle to the Writer of the life of S. Seanan,

Seanan, at length, by the command of Saint Naile, left Kil-na-managh and went to Hy-Ceinnseallagh (Wexford) and built a monastery on a small grassy island in the river Slaine at Inis-Corthadh (Enniscorthy). As soon as that monastery began to flourish he left it and went back to Mumha, and took up his abode first on the island of Oilen-Arda-Neimhedh (Barrymore), and then on the bland of Tuaim-na-mba in the river Laoi(Lee). The Chieftain Lugaidh, however, threatened to slay him unless he paid rent to him and also allowed his horses to feed on the land. Seanan, however, answered, " You shall lose the happiness of heaven and earthly prosperity unless you give over ill-treating the servants of God”. A few days afterwards one of the horses belonging to the Chieftain fell into the stream and was drowned. His two sons and some of his friends entreated him to become friends with the man of God. He yielded to their entreaties, and his two sons gave themselves to Seanan as his faithful followers. Seanan then foretold that they would be blessed by God and would enjoy the Chieftaincy in turn for many years. The island was ever afterwards called Inis Carra. He left eight Monks there under the care of Saint Cilliann, and under the protection of Fechen, son of Faighe the King of Muscraighe, and went to Inis Luinge in the river Sionan. He built a monastery there for holy Virgins and gave the veil of Religion to the daughterof Breandhad, a Chieftain of Hy-Figeinte (Co, Limerick). He then set sail for Inis Caerach (Mutton Island), an island in the sea lying off the coast of Ibh Caisin. He built a church and monastery, and after living there for a short time went to his birthplace in Corca-Bhaiscinn.

Whilst he was at Mogh-Locha he learned from an angel that it was the will of God that he should spend the last years of his life at Inis Cathaigh (Scattery Island). He therefore went there, but whilst standing on the highest ground of the island, and beholding how bleak it was and how the sea breeze blew fiercely over it, and the great waves dashed like wild beasts against it, he thought within himself and said, “This island seems exposed to every danger and is not suitable for a monastery.” But the angel said to him, “Be comforted: not one of the Monks shall be lost, when crossing the stormy water, either going from it or coming to it, when they come or go by the will of the Head of the monastery.” Seanan thereupon set to work to build huts for his Monks, as well as a Damhliag for the Divine Office and for the sacred Rites. When the Chieftain Mac-Tail heard what Seanan had done, he sent some of his men to drive him from the island. They seized him and began to drag him down to the beach, but they were hindered in their unholy work by the power of God. Seanan said to one of the men, who was unwilling to lay hands upon him, “You shall keep your land, and your children shall be the owners of it after you; but whoever clings too fondly to his land shall lose it.'' The Chieftain, brimful of wrath, then came himself and said, ''I will take your life unless you leave this island at once: I will tie a stone around your neck, and throw you into the river.” Seanan answered, ''God can save me from you.” The angry Chieftain said, '' I fear neither God nor you more than I do a sheep.” Seanan answered, '' This gentle animal, through the providence of God, shall occasion your death.” The Chieftain uttered many threats and then went away. When driving in his chariot through a wood in Corca-Bhaiscinn a short time afterwards, his horses were frightened by a sheep, his chariot was overset, and he was killed. Seanan lived in peace from that time forth in the island of Cathaigh.

The monastic family soon became very great: and in the year 534 Seanan built several Oratories, or small Churches. A very ancient writer says, “There is many a grassy and widespreading island on the bright expanse of the windings of the river between Luimneach and Leim Chonchuillinn, and Inis Cathaigh is one of them; and there the holy Seanan of glorious life, built eleven churches, and a beautiful and lofty Tower alongside of them.” One of the Oratories was called “Temple of the dead” and another built on a hill, was called “Temple of the angels.” The Belfry was 115 feet in height, and when the bell on the top of it was rung, it was heard all over Corca-Bhaiscinn, so that sacrifice was offered in each Church at the same time as it was offered at Inis Cathaigh. (Ancient Life.)

Seanan led a holy life and suffered very much from constant sickness. Cuinnen of Coindire writes, “Seanan, the noble sufferer: good was every response of his responses: he loved to have thirty diseases in his body: a sufficient mortification for this wise man.” He was wont to go by himself from time to time, to a small and lonely island of the ocean (Bishop's Island), and there he spent his days, fasting and praying in the little stone hut, still standing there. He often went about the country, preaching and baptising, and gathered great numbers into the sheepfold of the Church. Thus what Saint Patrick had foretold, happened, and he became a bright and shining light to his native land.

Seanan worked many miracles whilst he dwelt at Inis Cathaigh. A young Monk named Donan went in a canoe one day with two young boys of the monastery to a rock to gather shellfish. Whilst they were busy searching for the shellfish their boat drifted away; the tide rose over the rock and the two boys were drowned. Donan swimming ashore, told the sad news to Seanan. When the parents of the children heard of their death they came at once to Seanan wailing and crying aloud, “Give us back our children”. The holy old man, sad at heart and unable to bear the sight of these broken-hearted mothers, said to Donan, “ Go and tell these boys in the name of Jesus Christ to come to us." Donan obeyed, and through the infinite goodness of God the two boys came to life and stood smiling before them. The parents wonderstruck at the miracle, said to them, " Would you rather live where you have been than here below with us?” They answered, “We would think this world a prison even if we had all its riches in comparison with the lovely spot where we have been, and we beseech God to allow us to enjoy that happiness again.” Their parents hearing these words were glad, and yielded to their wishes. The children got holy Communion and slept gently in the Lord, and their bodies were buried at the entrance of the graveyard of the monastery.

The holy Virgin Cannera saw with the eyes of her soul a vision one night whilst praying earnestly to God. She saw all the Irish monasteries and pillars of fire going up towards heaven from them, and the brightest shone over the monastery of Seanan. An angel stood before her, and said, " The flames of fire that you behold are the souls of the Saints burning with the love of God. The greatest is the grace shining more fully in the Brethren of Seanan.” Cannera was glad at heart, and longed to go there

to see these holy men. She prayed to God to bestow that happiness upon her.

She went the following morning to the shore of the river Sionan and gazed wistfully at the island of Cathaigh. An angel suddenly appeared and took her bodily across to it. But when Seanan saw her he rebuked her for coming there. He said to her, '”We will not allow you or any other woman to stay in this island.”  She answered, '' If you believe that Christ can receive my soul, why do you reject me in body?”  He said, “I believe it firmly, but we do not allow any woman to set foot here. Be it so, and may God bless you: go back to the world and be not a stumbling-block to us.” She answered, '' I hope that the Lord will first take my soul from my flesh before making me go hence” She died, and gave up her soul, and her funeral rites were celebrated by the Brethren.

Saint Ciaran of Cluain-mac-Nois, and Saint Breanan came to visit Seanan at Inis Cathaigh, They chose him for spiritual guide.  Food was sent to the monastery by Nectan Cennfhoda of Hy- Figeinte (Limerick). He came soon afterwards, and Seanan blessed him, and said, ”You and your children shall be always Rulers over a Kingdom.” Seanan struck the ground with his staff, and a spring of water  at once burst forth and still flows.

An angel made known to the holy Abbot that his last day on earth was coming, ''Seanan, servant of God, you are called to heaven.” He was glad to hear the good tidings, and thanked God with his whole heart. He fell sick soon afterwards on the mainland, and died like one falling asleep, March 1st, in the year 544. His Monks bore his body to his island home. They kept it unburied until his fellow-Bishops and Abbots and others round about, who grieved for his death, should be able to come, and give back earth to earth. The Monks, meanwhile, watched and prayed, said the Divine Office, and sang solemn Masses for eight days, and during that time the sky glowed with unearthly brightness.

The Bishops and Priests of Hy-Figeinte (Limerick), and many other holy men came to Inis Cathaigh, and his body was laid in the earth in the chief Church of the island. A great crowd of people gathered together there when the body of the Saint was borne to the tomb. Joy was mingled with sadness, and tears with words of gladness. God worked many miracles through his merits, and the people of Tuath-mhumha and of Figeinte took him for their spiritual Patron and Protector.

His feast day was kept March 8th, but it is now kept March 13th. It is still kept, however, March 8th, in the Diocese of Limerick.

THE END.

Rev. Albert Barry, Lives of Irish Saints (Dublin, n.d.)

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