'Lasair, woman-saint beloved'

November 13 is the feast of Saint Lasair, an obscure female saint, despite the fact that she is one of a literal handful of Irish holy women to have a written Life still extant.  Lasair's Life, however, is not quite in the same league as Cogitosus's Life of Saint Brigid, as it was compiled in the seventeenth century. It may well be, however, that in 1670 David O'Duigenan had access to an earlier medieval text on which to draw.  Lucius Gwynn made a translation of the Beatha Lasrach which was published in the Royal Irish Academy's journal, Ériu, in 1911. Below is a tribute to the saint paid by her only brother. The Life of Lasair depicts our saint as one of the six daughters of Ronán, and as far as her brother Cobthach is concerned, she outshines her siblings:

Good were my six sisters,
fair, generous, vigilant,
Adhbhann, Esnad, Fuinche bright,
Lasair, Damhnad and Derbhile.

She is the best of those six women Lasair,
with greatness of boasting,
woman-saint who kept herself (a virgin),
never has been found her equal for sanctity.

Noble miracles wrought she
in the church above Ard Locha.
She took the priest out of imprisonment,
and saved the child from misery.

Jesus and all the saints
be with me and Mary lovingly,
and Damhnad of many miracles,
and Lasair woman-saint beloved.

Lucius Gwynn, ed and trans, The Life of St. Lasair, Ériu, Vol. 5 (1911), 83, 85.


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Deacon Aedh of Cuil-Maine, July 10

On July 10 Canon O'Hanlon brings details of a Saint Aedh, described in the Martyrologies as a 'Deacon'. He identifies the locality associated with this holy man as Clonmany, County Donegal. Pádraig Ó Riain's entry for the saint, however, places him instead in the County Fermanagh parish of Magheraculmoney and suggests that he is identical with Saint Maodhóg of Ferns. Deacon Aedh has a second feast day on August 31, one he shares with a couple of namesakes. So, he is one of the Irish saints who well illustrates the difficulties in trying to work through the evidence from genealogical, martyrological, and place name sources. Ó Riain's account of the saint can be found on page 70 of his  A Dictionary of Irish Saints (Dublin, 2011), below is that of Canon O'Hanlon from Volume VII of his Lives of the Irish Saints:

Deacon Aedh, of Cuil-Maine, now Clonmany, County of Donegal. 

Veneration was given, at the 10th of July, to Aodh Deochain in Crichmaine, according to the Martyrology of Tallagh. Elsewhere this record styles him Mac Maine. Marianus O'Gorman remits his feast to the 31st of August, as the Bollandists, who notice him at the 10th of July, observe. At the the same date, an entry appears in the Martyrology of Donegal, regarding Deacon Aedh, of Cuil-Maine. This was the ancient name of the parish of Clonmany, in the north-western part of the barony of Inishowen, and county of Donegal. This church was served by a vicar, to the close of the fifteenth century. The village here is pleasantly situated on a small rivulet, which rising in the adjoining mountains finds its course to the Atlantic Ocean. Another festival, in honour of the present saint, seems to have been observed, on the 31st of August.

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Saint Lucán of Tamhnach, January 23

On January 23 the Irish calendars commemorate Saint Lucán of Tamhnach. The problem appears to be in identifying whether the locality associated with the holy man lies in the lakeland county of Fermanagh, or in County Dublin. Canon O'Hanlon's account though starts off by saying that the place name Tamhnach is not a common one in Leinster and is illustrated by Wakeman's sketch of the Fermanagh site:

St. Lucain or Lucan of Tamhnach, or Tawny. 

In reference to the etymological meaning of this saint's place, we are told, that Tamhnach (Tawnagh) signifies a green field, which produces fresh, sweet grass. This word enters very generally into names in Ulster and Connaught, especially in the mountainous districts; it is found occasionally, though seldom, in Leinster, and still more seldom in Munster. In modern names it usually appears as Tawnagh, Tawny, and Tonagh, which are themselves the names of several places. In the north of Ulster the aspirated m is often restored, and the word then becomes Tamnagh and Tamny. In composition it takes all the prreceding forms, as well as Tawna and Tamna. We find, according to the Martyrology of Donegal, that Lucán of Tamhnach, was venerated on this day. And in the Martyrology of Tallagh, we meet a nearly similar entry, on the 23rd of January. The Irish form of his place, is Anglicized, Tawny. There is a Tamhach-an-reata, now Tawny—said to be in the parish of Derryvullan, barony of Tirkennedy and county of Fermanagh. Not far removed from this, on the townland of Derryvullan, in a parish bearing this same name, is represented a "holy well," beside the modern Protestant church, and close to Tamlacht Bay, on the River Erne. In Tamlacht, belonging to this parish, there is an ancient church, and "St Patrick's well," which flows beside a gigantic tree. There is likewise a parish, called Taney or Tawney, in the half-barony of Rathdown, and county of Dublin. Here the old church-site and cemetery may be seen delightfully situated on a green knoll, near the railway station at Dundrum. Prior to 1152, it is said, this was a rural see. St. Laurence O'Toole, in 1178, confirmed  its possessions to Christ Church Cathedral, Dublin, under the title of  "Churchtown with the Grange of Clonskene." It does not seem an easy  matter to determine the site of this saint's church nor his period.

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Saint Sinell of Cleenish, November 12

On November 12 we commemorate Saint Sinell of Cleenish island in County Fermanagh. Saint Sinell was one of the disciples of Saint Finnian of Clonard, 'tutor of the saints of Ireland' and in his turn acted as tutor to the great Saint Columbanus, who will himself be commemorated later this month. The site has recently been subject to excavation and a brief account, along with pictures of the island, can be found here and here. Below is the entry for Cleenish from 18th-century writer Mervyn Archdall's classic account of the monasteries of Ireland. Archdall gives Saint Sinell's feastday as October 16, but it is recorded at 12 November in both the Martyrologies of Marianus O'Gorman and Donegal:

Clinish, An island in Lough-Earn, three miles south of Enniskillen. St Synell, son of Manacus, or Maynacur, was abbot of Cluain Inis about the middle of the sixth century; his feast is held 16th of October. St. Fintan dwelt with this saint upwards of eighteen years. Cleenishe is now a parish church in the diocese of Clogher.

In his expanded and annotated edition of Archdall's text, Bishop P.F. Moran adds:

Clinish now Cleenishe a corruption of the original name Claen-inis, or Cleen-inish, which, as Joyce informs us means “the sloping island." The Martyrology of Donegal has at 12th November — Sinell, son of Mianach (or Moenach), of Claoin-inis, in Loch Eirne. St. Sinell was a disciple of St. Finnian of Clonard, and founded the Monastery of Claein-inis about the year 550. It was here that the great missionary, St. Columbanus, first applied himself to sacred studies; and before he quitted this monastery he composed his Commentary on the Psalms which affords abundant proof that the Greek and Hebrew languages were profoundly studied by the disciples of St. Sinell. Another illustrious ornament of Cleenish was St. Fintan Munnu, who, towards the close of the 6th century, passed sixteen years in the paths of sanctity on this island.

Rt. Rev. P.F. Moran, ed.,M.Archdall, Monasticon Hibernicum, Volume II, (Dublin, 1876), 147.

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Inismacsaint

January 18 is the feast of a County Fermanagh saint who is also one of the lesser-known Twelve Apostles of Ireland, Ninnidh of Inismacsaint. An earlier post on his life can be found here, but below is a paper on his island home from an early twentieth century edition of the Ulster Journal of Archaeology:

Inismacsaint

By the Rev. J. E. MacKenna, M.R.I.A.

INISMACSAINT "the island of the plain of the sorrel") is an island in Lower Lough Erne, about ten miles from Enniskillen. From a scenic standpoint, it is one of the least attractive of Lough Erne's many islands. The tourist is quite satisfied with what he sees of it from the passing steamer; and the sportsman, lured through its waving grass by the chance of a shot, stands before its massive cross and crumbling ruins and asks in vain for their history. Had he or his guide a copy of the Martyrology of Donegal, he might read there, under the 18th of January, "Ninnidh, Bishop of Inis-Muighe-Samh, in Loch Erne; he was Ninnidh Saebhruise, who was of the race of Enda, son of Niall. It was he who was usually called Ninnidh." Cathal Maguire says of him: "A sage, a bishop, and a king was Ninnidh Mac Laoighaire. He went to heaven with his monks."

The acts of a number of different saints of this name are so confused and intermingled that it is very difficult, if not impossible, to determine to which particular individual certain acts, that are attributed indiscriminately to each, should really be assigned. According to Lanigan, Ninnidh was surnamed Lamhdearg, to distinguish him from Ninnidh Lamhglan ("the pure-handed"), who was converted by St. Brigid, and who administered the last sacraments to her on her deathbed. Colgan confounds the two saints, and falls into a number of errors, which have been copied by many modern writers. Shearman tries to identify Ninnidh of Inismacsaint with St. Mounenius, the founder of the famous school of Candida Casa, who obtained the release from slavery of St. Tigernach, in Wales.

Ninnidh was a cotemporary of Sinell and Columba, a pupil of St. Finnian of Clonard, and a school-fellow of St. Ciaran of Clonmacnoise, St. Molaisse of Devenish, St. Aiden of Ferns, etc. He was one of the twelve bishops supported on the milk of St. Ciaran's Dun Cow, and who took their day in turn at the quern grinding corn for the community. As he was a cotemporary of St. Ciaran (born A.D. 507), he must have been born about the end of the fifth or the beginning of the sixth century. King Leogaire was his grandfather (on his father's side), and he was killed by lightning on the plain of Kildare, A.D. 463.

An intimate friendship sprung up between Ciaran and Ninnidh at Clonard, which ripened with years and lasted till death. We have everywhere the most convincing proofs that these old saints, in their wild and laborious career, loved each other with a passionate tenderness, which is certainly not the least touching feature in their character. When studying the gospel of St. Matthew, Ninnidh had no book of his own: he went round amongst his schoolfellows to borrow one, but failed until he met St. Ciaran, who gave him his. Ciaran, when leaving the school of Clonard, left his Dun Cow with Ninnidh, saying that her hide would return to him. This cow had followed Ciaran when he fled from his father's house to enter a monastery. He tended her with the greatest care and veneration. When she died of old age, he had her hide prepared for writing upon. On it he wrote the work which has come down to us with the title “the book of the Dun Cow”.

After leaving Clonard, Ninnidh seems to have settled down in Inismacsaint. Ussher says that he was dwelling in a certain wood in Lough Erne about the year 530. St. Ciaran resided for some time with Ninnidh in Inismacsaint, about the year 534, whence he proceeded to visit St. Enda of Arran. Colgan quotes an old Irish distich which represents him as having been both a bishop and a doctor :

" Doctor et Antistes, rex, stirps Laogaria,

Proles Erhach, cum monachis Nennius astra petit."

Confounding him with his namesake, who was cotemporary with St. Brigid, he says he was a bishop as early as 522 A.D. It is more probable that it was only after he had been many years abbot of Inismacsaint that he was raised to the episcopal dignity, and charged with the administration of the extensive district extending from the confines of Devenish to Bundoran, in County Donegal. This district embraced "Domnachmor in Maghene"; that is the present Moy, lying between the rivers Erne and Drowes, in the south of Donegal. And in the Acta Sanctorum, pp. 113-1 15, Ninnidh is said to have been bishop of " Domnach Mor in Maghene." "Domnachmor" has not been identified. It may be identical with Tigh Tunny, in the townland of Cloyhore, on the south bank of the Erne, about half a mile from Belleek, and in the County Donegal. Here there is a small graveyard surrounded by a wall that is said to have been built out of the ruins of an old abbey. In the Tripartite Life of St. Patrick, p. 432, it is said that Ninnidh founded the church of Domnachmor.

While Shearman is clearly wrong in identifying Ninnidh of Inismacsaint with the wandering bard of the same name, our saint seems to have gone about the country very much. The hill of Knockninny, on Upper Lough Erne, is said to owe its name to him. A holy well is pointed out there, but no tradition connects it with St. Ninnidh. It is enclosed in a double structure of stone, the outer one measuring 5 ft. 7 in. by 6 ft. 1 in. There are no ecclesiastical remains about the hill, but it is literally covered with most interesting souvenirs of paganism. They furnish us with fine specimens of pre-Christian burials, from the utilization of the natural cave dwelling to the carefully packed up cromleac and the exposed tumulus.

It is hard to see how Ninnidh came to be connected with Knockninny; for although the Erne furnished him with a convenient highway by which he could reach it from Inismacsaint, it was not exactly the kind of land that a prince would be likely to bestow upon a neighbouring ecclesiastic. It is a barren mountain, but its commanding position affording, as it does, a view of seven counties probably recommended it to the pagan Irish, who loved to honour their worthy dead by interring their remains in the most conspicuous place in their locality. Their warriors frequently expressed, during life, a desire to be buried, armed as for battle, in a position to face their enemies.

"Spear in hand and helm on head, they tomb'd him stern and tall,

Brass-armed complete for standing fight, in Cahir Leary's wall,

With his gray angry countenance turned towards the hated race

Of Brasil Brec. Sun rises and sinks; but Leary from his place

Turns never; though its frown have dropped off from the fleshless brow,

The gaunt hand still sustains the spear; and still the angry vow

Sustains him. "

The mountain may have been, in the days of Ninnidh, a theatre of pagan worship, to combat which he secured it.

The date of St. Ninnidh's death is unknown. Dr. Lanigan, correcting a conjecture of Colgan, says it must have been long after 530 A.D. The Cloc Ninnidh, a small quadrangular bronze bell presented to him by Senach, the smith saint of Derrybrusk, was, in Colgan's time, preserved on the island. It is probably the bell referred to by Dr. Kelly, in his edition of the Martyrology of Tallagh, as having been preserved in his time at Castlecaldwell.

An extensive rath, or cashel, of mixed earth and stone surrounded the monastery. Its outlines are still distinctly traceable. No portion of the original monastery remains.

The Church. The small quadrangular church, measuring 60 ft. by 23 ft. 6 in., is not older than the fourteenth or fifteenth century. W. F. Wakeman assigns it to the twelfth century. The side walls are in a fair state of preservation, but both the gables have fallen. Its only feature of interest is a small window in the southern wall, measuring 4 ft. by 6 in. on the exterior, and splayed on the interior to 3 ft. A well-defined bead moulding is cut on two stones of the right jamb: all the others are perfectly plain. It would appear that this work was executed after the stones were placed in situ, and that the sculptor was interrupted before his work was completed. The church was taken possession of by the Reformers, and used down till the reign of Queen Anne, when, on account of its inconvenient insular position, it was abandoned for a new church at Drumenagh, on the mainland, and it soon fell into ruins.

The Cross. Adjacent to the ruins of the church is an ancient and interesting stone cross standing 14 feet high. The shaft is a massive block of hammered stone measuring 6 ft. by 2 ft. 2 in. Its arms are not confined by the circle characteristic of the Irish cross, but it exhibits unmistakable leanings towards that ideal that reached the climax of perfection in the crosses of Clonmacnoise. Its sculptor's name was probably enshrined in the traditions of Inismacsaint for centuries, when the oldest of our now famous Irish crosses was sculptured. It is an ideal illustration for the evolutionist a link in the chain of Irish artistic development. Its massive shaft and arms are plain and unadorned; no attempt at tracery or figure subjects merely a symbol of Christianity, with an evident craving after the circle that symbolises eternity. Du Noyer, who examined it, was of opinion that it is very old. It may have been set up in the days of St. Ninnidh.

Ulster Journal of Archaeology Vol 10 (1904), 113-117.

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Saint Constans of Lough Erne, November 14

November 14 is the feastday of a holy man of Lough Erne, Constans, who is described as a 'priest and anchorite' in the Martyrology of Donegal:

CONSTANS, Priest and Anchorite, of Eo-inis, in Loch Eirne, in Uladh, A.D. 777. He was of the race of Colla Uais, son of Eochaidh Doimhlen, monarch of Erin.

The year 777 is given as the year of Saint Constans' repose in the Annals of Ulster which records:

Constans, sapiens Locha nEirne quievit.

The Martyrology of Gorman, also at 14 November records:

Constans of Erne whom we recognise, who was a gracious chief of (monastic) rule.

Among the traces of the monastic settlements of Lough Erne which survive today are a collection of enigmatic stone carved figures on White Island. Figure number 3 in the collection has been identified as possibly being that of Saint Constans. Pictures and suggested identifications of the figures can be found here. According to the site 'The figure with the bell and crozier has been identified as Patrick, Christ Abbot of the world, or Constans founder of the Abbey.'

Archdall's Monasticon Hibernicum records that the relics of Saint Constans were still extant in the 14th century:

Inis-Eo or Eonois. Another island in the same lough; St. Constans, the son of Fuasclac, who was abbot and anchorite here, died November 14th, A.D. His bones were translated into a shrine by Matthew, Bishop of Clogher, on the 6th of September, 1308.

Rt. Rev. P.F. Moran, ed.,M.Archdall, Monasticon Hibernicum, Volume II, (Dublin, 1876), 161.

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Saint Lasair of Killesher and Aghavea, November 13

On November 13 we celebrate the feast day of the last of the handful of Irish female saints who has an extant written Life. The Life of Saint Lasair, however, is the least known and also the latest written, dating as it does to the 17th century. Our saint shares her name with over a dozen others, most of whom are completely obscure. A list of them can be found on the page dealing with homonymous saints here. To introduce our holy lady, below is an account from a diocesan history which refers to the sources. As you will see, Saint Lasair is associated with more than one locality in the lakeland county of Fermanagh, she is also associated with a County Roscommon site, Kilronan, named after the man identified as her father in the sources:

On the south-eastern shore of Lough Mac Nean, and in County Fermanagh, is the ruined church of Killesher, which has given its name to the parish. Its Gaelic form is Cill Laisir, which has given its name to the parish. Its Gaelic form is Cill Laisir, i.e. the church of St. Laisir who is patroness of the parish. In the Martyrologies we find the entries of no fewer than fourteen saints of the same name, and it is not quite easy now to determine with certainty which of them is here intended. Lassar of Achadh Fada appears in the Martyrology of Donegal on January 6th. O'Donovan, who visited Killesher in 1834, records that there is a Tobar Laistreach beside the ruined church; also the cell of St. Laisir is pointed out in the same town land. But he did not establish the particular saint to whom the church and well were dedicated. 

In Brother Michael O'Clery's work on the Genealogies of the Kings and Saints of Ireland - Genealogiae Regum et Sanctorum Hiberniae - in the Franciscan Library, there is a reference to St. Lasair which, however, establishes her identity. The entry concerning her genealogy is as follows: 

Lasair ingen Ronain m Ninnedha m Aodha m Feargosa m Nélline m Muircertoigh m Muireadhoigh m Eogain m Nell [i.e., Niall] Naoighiallaigh. 

O Achadh Beither agus o Cill Lasair for bhrú Loca mic nEn, 13 Nou. 

This identifies St. Lasair, or Laisir, of Cill Lasair beside Loch Mac Nean, with the daughter (ingen) of Ronan, son (m) of Ninnedh, etc., descended from Niall of the Nine Hostages, monarch of Ireland, who died A.D. 405. Her festival is entered on Novemebr 13. It may be accepted without further question that the Cill Lasair for bhrú Loca mic nEn is identical with the present Killesher. Achadh Beither, of which place she is also mentioned as patroness, is also in Co. Fermanagh; it is now Aghavea. 

Even a century ago, when O'Donovan visited Killesher, the traditions concerning St. Lasair do not appear to have been well remembered. Further local enquiry may ascertain whether there may exist any collateral evidence, such as the date of the annual pattern, which would verify from traditional sources, the festival date of St. Laisir.

Philip O'Connell, The Diocese of Kilmore - Its History and Antiquities, (Dublin, 1937), 122-123.

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Prayer of Saint Molaisse to the Holy Spirit

September 12 is the feast of Saint Molaisse of Devenish, a saint from the beautiful lakeland county of Fermanagh. A prayer attributed to Saint Molaisse was published as part of an occasional series 'Fragments from the Early Irish Church' in the Irish Ecclesiastical Record, which I reprint below:

1. Prayer of St. Molaissi, Abbot of Devenish. The following short poem of St. Molaissi is preserved in the ancient Liber Hymnorum, a MS. of the tenth century. There are three famous saints of the name Molaissi, in the Irish calendars, viz., St. Molaissi, son of Cairill, Abbot and Bishop of Leighlin, whose feast day is the 18th of April; St. Molaissi, son of Dealan, Abbot of Inishmurray, on 12th August; and St. Molaissi, son of Nadfraich, Abbot of Daimhinis, on the 12th of September. The Irish poem which we now publish has merely the title " Moelisa dixit", i.e., Molaissi composed this poem. But as it is attached to a Latin hymn which bears the title " Incipit imnus Lasriain, id est, Molasse Daminnse" " Here begins the hymn of Laserian, i.e., Molaissi of Devenish", all doubt is removed as to its author.

St. Molaissi of Devenish flourished in the sixth century and his death is registered in the Chronicon Scotorum, in 564: " Molaise of Daimhinis quievit" [1] in the Annals of Ulster and of the Four Masters the entry is made under the year 563. He founded a famous church and monastery in the island of Daimhinis, i.e., " Bovium insula", now Devenish in Loch Erne, not far from the present town of Enniskillen. A beautiful round tower and the ruins of the old monastery still adorn the island (Petrie's Round Towers, pp. 355, 395).

In the Felire of St. Oengus the Culdee, the name of St. Molaissi is commemorated with other saints on the 12th of September as follows:

" Celebrate the festival of Ailbhe
With Fedh, the bright, protecting,
With the festival of Laisren the chosen,
From Daiminis of the assemblies". [2]

A gloss also is added to the original text, and from it we learn that St. Molaissi was only in his thirtieth year when he attained his crown, and that he himself described his monastery in the following verse :

" A happy land we have found,
A broad lake in Sliabh Achad,
A common resort for the Gaels,
The beloved abode of God the Father".

In the curious and very ancient Irish tale entitled " The Courtship of Bec Fola", there is a passage relative to our saint which illustrates the customs of our island in those early times. Four chieftains had challenged their rivals to meet them in deadly strife in the island of Daimhinis. On the appointed day they proceeded thither in their richest attire. Seven of the combatants were soon numbered among the dead, and the only surviving one was severely wounded. The bodies of the slain were interred by St. Molaissi, and he sent four of his religious to the monarch Diarmaid, to know what was his pleasure regarding their weapons and rich ornaments. It was on a Sunday that these messengers reached the monarch's abode, and it being unlawful for the clergy to travel about on the Lord's day, it is added that Diarmaid " drew his cloak over his head that he might not see the strangers". The religious, however, told him that it was "by order of their superior and not for their own pleasure" that they had undertaken this journey: and having detailed the circumstances of the combat, they thus continued :

" The chieftains left behind them as much gold and silver as two men could carry, i.e., of the gold and silver that was on their garments and on their necks, and on their shields, and on their spears, and on their swords and on their hands, and on their tunics. We have come to know what portion of this booty you desire". The king replied: " That which God has sent to Molaissi, I shall not take from him : let him make his reliquaries of it": and the narrative adds: " This indeed was verified, for with that silver and gold, the reliquaries of Molaissi were ornamented, viz., his shrine, and his ministir [3] and his crozier".[4]

St Cuimin of Connor flourished about a hundred years later and in his poem on the Characteristic virtues of the Irish Saints, he thus speaks of Saint Molaissi:

" Molaissi, of the lake, loved
To live in a cell of hard stone :
A strangers' home for the men of Erin,
Without refusal, without a sign of inhospitality" .

Many other particulars connected with St. Molassai may be found in Lanigan, vol. ii. pag. 218. We now present to our readers the sweet prayer which he composed.

POEM OF MOLAISSI.

"May the Holy Spirit be around us
Be in us and be with us :
May the Holy Spirit come to us,
O Christ, forthwith.

The Holy Spirit, to abide in
Our bodies and our souls,
To protect us unto Jerusalem
From dangers, from diseases,

From demons, from sins,
From hell with all its evils:
O Jesus, may thy Spirit
Sanctify us, save us".


[1] Chron. Scotorum, trans, and edit, by W. M. Hennessy, Esq., for the Master of the Rolls. London, 1866, page 57.

[2] Leabhar Breac, fol. 48, a.

[3] O'Donovan in his Ir. Gr., pag. 438, explains ministir as indicating " a portable relic". It seems to me to be derived from the Latin word Ministerium, which often occurs in medieval writings, and which is explained by Du Cange as "mensulam juxtaaltare, in qua reponuntnr vasa ad sacrificium idonea". Our venerable Irish Abbot Dungal, in 814, when sending some silver to a brother abbot in France, thus explains the purposes for which he wished it to be employed: "Volo rogare, si vobis facile est ut iubeatis uni bono et perito de vestris fabricare illud et facere inde ministerium, calicem et patenam" (Jaffa's Monumenta Carolina. Berlin, 1867, pag. 436). It would thus be something like a portable safe for containing the sacred vessels, and perhaps the Gospels or Lectionary for the service of the altar.

[4] Copies of this tale are preserved in MS. H. 2. 16, and H. 3. 18 (T. C. D.), and in the O'Curry MSS. Catholic University.

Irish Ecclesiastical Record Vol 5, 1869, 224-227

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Saint Sistan of Lough Melge, July 17

The memory of a saint associated with Lough Melvin and described as a priest is preserved in the Irish calendars on July 17. This is really the only detail we have and Canon O'Hanlon thus starts off his account of Saint Sistan or Siostan of Lough Melvin with some romantic musings on how the very soil of Ireland has been hallowed by the remains of these long-forgotten holy men:

St. Sistan or Siostan, Priest, of Loch Melge, now Lough Melvin, Counties, of Fermanagh and Leitrim.

The merits of several holy servants have ascended like incense before the throne of God, and have secured his rewards. However, hardly can the patient pilgrim even alight on the sod, where their bodies rest. Yet, their undiscovered remains have sanctified that earth, with which they have long since mingled. Record or vestige of many holy persons that once existed in our Island can hardly be found ; still a magical spell, like an indescribable charm, hallows the surrounding lovely scenes, blessed with their presence during life. In the Martyrology of Tallagh, at the 17th day of July, is the following entry: Sistan sac. for Loch Melge. From the contraction sac. meaning sogarth we may probably conclude that he had been a priest. The Lough Melge, now Lough Melvin, with which he was connected, is a beautiful sheet of water, bordering on the counties of Fermanagh and Leitrim ; but, it lies chiefly within the bounds of the latter county. From the shores of Lough Melvin, its former holy inhabitants have departed long ago from the scenes of this life. Their souls have been received into a brighter and happier world. The Martyrology of Donegal records a festival in honour of Siostan, Priest, of Loch Melghe, at the 17th of July. In a table appended to this record, this saint's name is Latinized Xistus.

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Saint Coelain of Doire Choelaine, June 19

On June 19th the earliest of the Irish calendars, the late eighth/early ninth-century Martryrology of Tallaght, records the name of Coelain, of Doire Choelaine. Canon O'Hanlon speculates that this locality could be the modern Derrycullion in the lakeland county of Fermanagh:

St. Coelain or Caolan, of Doire Choelaine.

On the 19th of June, we read in the Martyrology of Tallagh, that Coelain, of Doire Choelaine, was venerated. Derrycullion is the only Irish townland we find, nearly resembling the foregoing ancient denomination. It is situated in the parish of Aghalurcher, barony of Magherastephana, and county of Fermanagh. The Martyrology of Donegal, at this same date, merely records Caolán, of Doire. In the table, subjoined to this Martyrology, his name has been rendered into the Latinized form, Caelianus.

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Saint Siollan of Devenish, May 17

On May 17 we commemorate Saint Siollan, a seventh-century abbot of the monastery at Devenish Island, County Fermanagh. Canon O'Hanlon's account of the saint and his lakeland home begins and ends with a romantic flourish:

St. Siollan, Bishop of Daimhinis, or Devenish Island, County of Fermanagh.
[Seventh Century.]

It is a sight never to be forgotten, when Lough Erne seems, as it were, holding her mirror to the relics around St. Molaisse's monastery. The round tower—simple, erect, and exquisitely tapering skywards—looks a fit emblem of hope, as the descending sun illumes its cap with golden light; while, down in the silent depths of the lake—less distinct, of a deeper and more dreamy shade—extends the reflection, as if veiling the mysterious past. The name Sillan, a Bishop—without any further designation—occurs in the Martyrology of Tallagh, at the 17th of May. We have Sillanus Episcopus, likewise, in the Franciscan copy of the Tallagh Martyrology, at the 17th of May. The Bollandists also enter his festival, on the same authority. In the Acts of St. Berach, allusion is made to a holy man, named Sillanus, who was miraculously restored to life, at a place called Rath-ond, but, of whose history little more seems to be known. A conjecture is offered, by Colgan, that he may be identical with the present holy man, yet this is hardly probable. The following identification is doubtless the true one, where at this date the Martyrology of Donegal records the veneration of Siollan, Bishop [of Daimhinis]. This has the English signification of "deer island." His place of habitation was on the historic and beautiful Island of Devenish, so picturesquely situated, on Lower Lough Erne, about two and a-half miles below the town of Enniskillen, and in the county of Fermanagh...

...The death of St. Molaisse, the founder of Devenish, is assigned to A.D. 563, and he was succeeded by St. Natalis, or Naal, the period of his demise not being stated. The next in succession, as revealed in our Annals, was St. Sillan. His term of incumbency seems assignable to the seventh century, and with the abbatial it is likely he exercised episcopal functions. We learn, that the present bishop died, on the 17th of May, A.D. 658, according to the Annals of the Four Masters. Under the head of Daimhinis, Duald Mac Firbis enters, Siollan, bishop of Daimhinis. Summer finds Devenish clothed in rank, luxuriant herbage. Except in the grey walls and the solitary hut of a herd, no trace of man is there to be seen. But, when the grass dies, and when winter has stripped this ancient home of its cattle, food, and verdure, the old gardens of the community can be traced, in many a boundary line. Even the presence of herbs and plants, which, though old in the soil, are not found in other islands of the lake, or on the surrounding hills, is indicated by the solitary habitant who acts as guide, and who lives upon this insulated spot.

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The Sons of Terchur, April 13

On April 13 the earliest of the Irish calendars, the Martyrology of Tallaght, commemorates a group of saints associated with the lakeland area of County Fermanagh, the Sons of Terchur. There are quite a few saints grouped under their patronymic to be found in the Irish calendars. In some cases we have names preserved for the individuals but in many others they are simply known collectively. The memory of the sons of Terchur is carried forward into the 17th-century Martyrology of Donegal, but without any further detail. Canon O'Hanlon fills up some of the space in his article by a romantic description of the scenery of the saints' locality, accompanied by an engraving, and by way of contrast to their holy way of life selects a later medieval episode from the Irish Annals:

The Sons of Terchur, of Loch-mac-Nein.

On the 13th of April, we find entered, in the Martyrology of Tallagh Mac Tarchair, Locha mic Nina. This place was identical with Lough-Mac-Nen, now Lough Macnean, situated between the counties of Fermanagh, Cavan and Leitrim. The very romantic scenery, about the margin of Lough Mac Nean, is enhanced greatly by that beautiful sheet of water, extending between the counties of Fermanagh and of Leitrim, while several islands seem to float over its surface. On one of these, called Innisshee, there is a crannog, and it lies to the left of the Hanging Rock, a magnificent cliff over the Lake, and which is shown in the engraving. The Island itself is in the centre of the Lough, and the view as presented in our illustration is that appearing from Belcoo. A bridge at this village carries the road across to the northern extremity, which is situated in the county of Cavan.








The sons of Terchur, are mentioned, in the Martyrology of Donegal, as having had veneration paid to them, on this day. They are also said to have been of Loch-mac-Nein; but, whether their place of retirement was on an Island, situated in the lake itself, or whether it was to be found on the shores which border it, we have now apparently no clue left us, which could serve to discover that particular site.


In the year 1499, the Annals of the Four Masters' state, that Con Carragh and John O'Roorke took Melaghlin Mac Rannall, a prisoner, and they conveyed him to Inis-Ochta, an Island on Lough Mac Nen. But Rory Maguire rescued the prisoner, and slew these two sons of O'Roorke. It seems hurtful to generous and refined feeling, that deeds of violence should be associated with so charming a locality; and, even more so, when it is known, that holy men had once sanctified those places which are historic, by their living presence, although we can only learn of them and their associations with the scene, through the patronymic above recorded.

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Saint Ferghas of Inis-Caoin, March 29

A saint from the beautiful lakeland county of Fermanagh is commemorated on March 29 - Ferghas, son of Enda, of Inis-Caoin on Lough Erne. Finding himself with little information about the saint, Canon O'Hanlon instead writes an enthusiastic account of the beauties of his locality:

St. Ferghas, son of Enda, of Inis-Caoin, Lough Erne.

Ferghas, son of Enda, of Inis-Caoin — now Iniskeen — in Loch Eirne, is set down, in the Martyrology of Donegal, as having a festival, at this date. The place, with which he was formerly connected, was on an island of moderate dimensions, and this was situated a few miles from the town of Enniskillen, on the beautiful Lough Erne. That glorious sheet of water, including the River Erne, of rare beauty and magnificence, has a wide and winding extent of sliore, in the counties of Cavan, Fermanagh and Donegal. From various surrounding hills and mountains, its panoramic splendours are exhibited to the gaze, and in every possible novelty of colour and grouping. Over two hundred islands break the water surfaces. The Erne flows in a north-west course, almost centrally through the county of Fermanagh. It is supplied with many tributary streams, along the forty miles of its tortuous channel; being divided into the upper and lower lake.

About midway on an island in the Erne, the elegantly-built and thriving town of Enniskillen stands, two handsome bridges, having five arches each, connecting this borough with the mainland. The romantic scenery both above and below this town is unrivalled. The upper lake has numerous indentations along its margin, on either side, and so thickly are its islands grouped, that at first sight it would seem a matter of extreme difficulty for a pilot, to find the proper channel. Its course gives the tourist a general idea of an inundated country. The islands are usually very fertile and verdant, while many are richly wooded. Projecting headlands on the river banks are often covered with fine timber, rising with stately trunks and branching tops, from the low and often marshy grounds. Herons and aquatic fowl breed along the rush-lined shores. Nothing can exceed the variety of landscape features here introduced. Swelling hills and more distant mountains frequently give a grand, and, an undulating, outline, to the prospect. The lower lake has a greater expansion of water, unimpeded by islands; although the latter are found to be not less numerous, while descending its stream.

When St. Ferghas lived in Iniscaoin cannot be discovered; but, in the table, which is added to the Martyrology of Donegal, its compiler remarks, there is a parish church of St. Fergus of Iniscaoin, without cure of souls, because its rectory was secular or impropriate. The Bollandists barely allude to this holy man, as Fergussius, son of Ennius, of Inis-Caoin, in Lough Erne, and quote the Martyrology of Tallagh, as their authority yet, neither in the published work, nor in the Franciscan copy of that record, do I find any corresponding entry.

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Saint Dichuill of Airiudh-muilt, February 28

To close the month of February, Canon O'Hanlon brings a notice of a saint linked to the locality of Lough Erne. Although he does not say so in his brief entry for Saint Dichuill of Airiudh-muilt, I am assuming that O'Hanlon is referring to Lough Erne in County Fermanagh:

St. Dichuill, of Airiudh-muilt, Lough Erne.

In the Martyrology of Tallagh, and at the 28th of February, we find recorded, "Dichuill Mac Maelduibh in Airudh Muilt oc Locuibh Eirne.'' Marianus O'Gorman has an entry, which is somewhat similar. The Martyrology of Donegal3 registers on this day, Diochuill, son of Maoldubh, of Airiudh-muilt, on Loch Eirne. It seems impossible, at present, to identify this saint's locality, or to determine whether it was on an island, or along the shores.

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Saint Aedh of Lisgoole, January 25

The commemoration of Saint Aedh (anglicized Hugh) of Lisgoole, on Lough Erne, County Fermanagh features on a number of Irish calendars, but he is one of those saints for whom no other details seem to have survived. Canon O'Hanlon summarizes the sources:

On this day, we find entered in the Martyrology of Donegal, Aedh, bishop, of the now deserted Lisgabhail, on Loch Eirne. This place is Anglicized Lisgool, " the fort of the fork." It is situated on the west bank of Lough Erne, a short distance to the south of Enniskillen. Only S. Aedha, Epis., without any further distinction, occurs in the Martyrology of Tallagh, on the 25th of January. A monastery is said to have been erected here in the early ages of Christianity, and a St. Aid or Hugh was here invoked. A religious establishment existed here until within a comparatively recent period. Also under the head of Gabhuil, Duald Mac Firbis, enters Hugh, Bishop of Lis-gabhuil, on Loch Erne, at the 25th of January. This townland of Lisgoole, is in the parish of Rossory, barony of Clanawley, and county of Fermanagh.

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Saint Colum of Inis-caoin, October 14

October 14 is the feastday of yet another of the many saints with the name of Colum (Colomb, Columba, Colman). This saint Colum is associated with the locality of Inis-caoin in Loch Melghe, today known as Inniskeen on Lough Melvin, County Fermanagh. The Irish calendars tell us that he was a priest.

The Scholiast Notes from the Martyrology of Oengus record:

14. Colum the presbyter of Loch Melge here.

whilst the later Martyrology of Donegal notes:

14. G. PRIDIE IDUS OCTOBRIS. 14.

COLUM, Priest, of Inis-caoin, in Loch Melghe.

The Martyrology of Marianus O'Gorman also records our saint as:

Colomb of pellucid Loch Meilge.

with a note:

a priest, of Inis Cain on Loch Meilge.

In his July volume Canon O'Hanlon had remarked:

There are three distinct Inis-caoins, viz.: first, Inishkeen, on Lough Erne; secondly, another on Lough Melvin— both of these are in the county of Fermanagh —and thirdly, Inis-caoin-Deagha, or Iniskeen, in the county of Louth.

Our saint is clearly associated with the second of these places, but I am unsure when he flourished.

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Saint Molaisse of Devenish, September 12

12 September is the feastday of one of my favourite saints, Molaisse of Devenish. I have been interested in him ever since visiting his island monastery in the beautiful lake country of County Fermanagh. He is less well-known than his namesake Molaisse of Leighlin, who was also associated with an island retreat, but this time off the Scottish coast. Molaisse of Devenish is one of the '12 Apostles of Ireland' and the following account of his life has been condensed from the entry in O'Hanlon's Lives of the Irish Saints:

ST. MOLAISSI, OR LAISREN, OF DEVENISH ISLAND, COUNTY OF FERMANAGH. 

[Sixth Century]

Like many of the pioneers of Christianity in Ireland, the very distinguished Cenobiarch, whose festival occurs at this date, descends through a very exalted lineage. Belonging to the race of Irial, son to Connal Cearnaigh, he was seventh in descent from Crum Badhraighe, son to Eochaidh Cobha, son of Fiacha Araidhe. St. Molaise or Molaisi, called also Laisren or Laisrean, was the son of Natfraich, and born in Carberry, near Sligo, according to the most probable accounts ; while Dr. Lanigan, with some others, states it as not improbable, that he was a native of Breffney. Monua was the name of his mother, as the account is found in his own Life.

His education and religious instruction were received at the celebrated school of Clonard, and under St. Finian, as we find these circumstances related, in the Acts of this latter holy Abbot. He was one of the twelve chief disciples of that saint, and these were commonly called the Twelve Apostles of Ireland. Having planted the seeds of piety and ecclesiastical learning deeply in his mind, a fixed object appears to have been the desire of embracing a religious life, and the training up under his own direction a community of men, who might be induced to follow his example and emulate his virtues. In the Life of St. Maidoc of Ferns, we find the following legend, that he and St. Laisrean were bosom friends and one day, while both saints sat under the shade of two trees, they asked from God a manifestation of His holy will, as to whether they should live together or separate. Then, by a Divine decree, the two trees under which they were seated fell. That tree, under which Lasserian sat, inclined towards the North, and that under which Maidoc had been seated fell towards the South. Then, being filled with the spirit of God, they concluded those signs to have been an admonition from Heaven, indicating the course each was destined to take. Tenderly embracing each other, and in tears, Maidoc set out for the Southern part of Ireland, where he afterwards founded the monastery of Ferns; while Laiserian directed his course towards the Northern parts, where he could prosecute his intention of promoting God's greater glory, and of attending to the interests of his own immortal soul.

With a view to attain his cherished purpose, St. Molaise selected a charming site for the foundation of a religious establishment. At an early age, our saint fixed his habitation on the lone Island of Devenish, at the entrance to Lower Lough Erne, and about two miles distant, from the present town of Enniskillen. At what precise period St. Molaise established himself on this island cannot be accurately ascertained.

The story of St. Columba's having been ordered by Molaisse to leave Ireland, however fabulous, yet pre-supposes that the latter was a renowned Abbot about 561, the year assigned for the battle of Cul-dremni, or Cul-drebhni. The account of its origin is of ancient date, however, and the tradition has long survived in the compositions of our bards and chroniclers. In conjunction with Saints Finian and Brendan, St. Molaisse is said to have advised his school-fellow, St. Columkille, to pass over into Britain. St. Molaisi is known to have lived at Damh-inis, before the departure of St. Columkille from Ireland, in the year 563, the second year after the battle of Culdrebhne, and in the forty-second year of his age. By some writers, the foundation of St. Molaisi's monastery has been referred to the latter date.

Many holy men, and among others St. Aidus of Killare, visited him in his retirement. We are told in the legendary Life of St. Aidus, that when this Saint came to Devenish, he found St. Laisrean at work with his monks. The visitor then asked what he could do to assist them. St. Laisrean told him to move a tree of great size and age from its position in the earth, when he ordered the tree in the name of Christ to be uprooted. On the instant, it was miraculously raised from the earth into air, and carried off into the sea. All who witnessed this miracle gave thanks to God. We have already seen, that St. Daigh or Dagcus said to have been a nephew of our Saint was also a pupil of St. Laisrian and of his brother, a Deacon, who taught in the school at Damh-inis. With that Deacon and uncle, the boy paid a visit to St. Mochta, of Louth, and afterwards, having had his future sanctity and eminence predicted by that patriarch, both returned to the lesser monastery, which was the school at Damhinis. There he learned fully the arts of writing, and he acquired a knowledge of polite learning, while he became celebrated for his skill as an artist in metal work, before he became bishop over Iniskeen, in the County of Louth. So that we may conclude, a school of repute had been established on the island, so early as the sixth century. There the very crypt or cell inhabited by St. Molaise is said to be still standing, but unroofed. Its walls are of massive solidity, and traces of the covering-roof remain.

It has been stated, that St. Molaisse or Laiserian made a pilgrimage to the Eternal City, after he became Abbot over Devenish. However, the learned Dr. Lanigan thinks, that the journey Laiserian is said to have made to Rome rests on no sure foundation, and that he was probably confounded with his namesake of Leighlin. We have already seen, that St. Moedoc, Bishop of Ferns and St. Molaise of Devenish were intimates and friends. After their first separation in Ulster, it is said, St. Molaise, before he undertook that journey to Rome, resolved on visiting his beloved acquaintance at Ferns. Then a pact of amity was again confirmed, not only between the principals, but also between the members, of their respective communities, and this bond of union, it was agreed, should be perpetual. From Rome, our saint had resolved to bring back some clay and relics to hallow his cemetery at Devenish.

An ancient hymn states, that St. Molaisse shone forth as a bright lamp, illustrating all Ireland by his sanctity and learning. He drew up a Rule for the instruction and guidance of his religious, over whom he presided as Abbot. Under his training, the monks aspired to the most sublime practices of devotion. The Life of Ciaran of Cluain states that the Order of Molaissi was one of the eight Orders that were in Erin but perhaps, adds the calendarist, it speaks of some other saint bearing the same name.

Cuimin of Coindeire, in the poem which begins, " Patrick of the Fort of Macha loves," relates that Molaissi desired to be in a stone prison, and also to keep a house of hospitality for every one in Erin. These abodes of hospitality were usually known as the guest-houses, attached to nearly all the celebrated monasteries in Ireland. Generally speaking, a more generous refreshment was served up in them for the pilgrims and travellers, who were accustomed to visit those places held in such popular veneration, than was allowed for refection of the monks. On a certain occasion, as Molaisse and his monks were taking their scanty meal, the refectory in which they were caught fire. The monks rose suddenly to fly from the house, on seeing it lighted with red glowing flames. Their Superior requested them to remain, to go on their knees, and to pray, while he did the same, while reaching forth his hand towards the fire. Then the ridge-pole of the house fell in, and the fire did them no further injury. Afterwards, he permitted the monks to rise from their posture of prayer. St. Laisrean, it is stated, converted to the faith a certain Conall or Colman Derig, a King of Ulster, who had been struck with blindness. Of him we find no further historic account,

So highly esteemed was Saint Molaise or Laisren both for his piety and learning, that he is said to have been created Bishop of Clogher, coming next in succession to Crimir-Rodan. It has been stated, moreover, that he administered the ecclesiastical affairs of that diocese, with prudence and edification. With other holy men, our saint is represented as one of the Twelve Apostles of Erin, and he is named, as having assisted at Congal's feast. He is said to have been present at the Banquet of Dun-na n-Gedh. However, either the narrator was a very inaccurate historian, or the transcribers have corrupted his text. The present holy Abbot is numbered among the Irish Saints of the second class, as noted in the ancient Irish Catalogue. Among the Irish saints, no fewer than eleven bear the name of Laisrian or Molaisse. St. Laserian, the patron of Leighlin, and the present holy man, were the most eminent among these. An Alphabetical Latin Hymn, addressed to Laserian or Molaisse, of Daimh-innis or Devenish, is to be found in the " Liber Hymnorum," a Manuscript preserved in Trinity College, Dublin. This was first published in the "Irish Ecclesiastical Record" of 1869, and it has been again printed with some inaccuracies. The latest issue of it is that by the Henry Bradshaw Society, under the editorship of J. H. Bernard, D.D, and R. Atkinson, LL.D. This Hymn is probably derived from an Office for the Feast of St. Molaise, of which a fragment is extant as a marginal note in the Martyrology of Donegal, at the 12th of September.

After a life usefully and religiously spent, St. Molaisse was called away to receive the crown of his labours and virtues, on the 12th day of September. He was buried, in the cemetery, on the Island of Devenish. His stone coffin is said to have been found, embedded in the earth, near one of the ruins. The lid, which had been long taken for the shaft of an antique cross, lay at the eastern side of what is called the Lower Church. To the north of the oratory, within a small quadrangular enclosure, which appears to have been the aherla, or Saint's burial-place, was to be seen that very rude stone coffin, now broken into pieces. The material is sandstone, and the bottom seems to have been composed of three separate stones. The lid has been carried away, a fact greatly to be regretted as by an examination of its style, a very correct idea might be formed regarding the date of the sarcophagus.

The festival of St. Molaisse is kept on the day of his death. For a long time, it had been religiously observed by those, who dwelt in the vicinity of Lough Erne. During the last century, and in the beginning of the present, countless numbers repaired to the Island to practise various devotions on St. Molaise's festival day. The local guide pointed out another object of interest, viz. the exact spot on the North side facing down towards the Lough, where St. Molaise's well flowed, although it was then covered up with stones. Stations were formerly carried on near it. There is a tradition, that in the olden time Devenish was connected with the mainland by a causeway. A portion of this work appears to remain, and upon it there is a very well defined crannogue, or artificial Island. Except in very dry summers, this islet is covered with water. The exact year of St. Molaisse's death has not been determined. However, the Annals of Boyle place it so early as A.D. 544. By some authors, it is referred to 563. After completing thirty years, we are told, that he went to Heaven, A.D. 563, according to the Annals of Ulster, and again this record assigns it to 570, which other writers adopt. Again, the year 571 is thought to be the latest date that can be noted for his departure. In the "Feilire" of Oengus, at the 12th of September, there is an encomiastic notice of Laisren, called the beautiful, of multitudinous Damh-inis. There is a comment, having an Irish verse attributed to him. The published Martyrology of Tallagh records a festival, at the 12th of September, in honour of Molaissi Daimhinsi, i.e. MacNatifraich. It is also entered in the Book of Leinster copy. In the Irish poetical Martyrology of Marianus O'Gorman, which has been edited by Whitley Stokes, D.C.L., and which contains several Biblical, Continental, Anglo-Saxon, British and Aremorican Saints, besides the Irish Saints, Lasrian is commemorated with a eulogy for his meekness, in that Irish metre, called the Rindard mor, or Great Rindard. The Martyrology of Marianus O'Gorman professes to enlarge the number of Irish Saints in the Calendars of Tallaght and of Oengus, and to arrange the festivals of a great number of them in those days on which the Church celebrates their festivals. The only copy of this composition known to exist was that transcribed by Brother Michael O'Clery, about the year 1630, in the Franciscan Convent of Donegal. We find him mentioned, at still greater length, in the Martyrology of Donegal, at the same date, as Molaissi, son of Nadfraech, Abbot of Daimhinis. On the 15th day of this same month is celebrated the festival and holiday of Molaissi, in his own parish, and termon, at Bealach Ui Michein. This exact locality is not easily ascertainable at the present time, among the modern townland denominations in Ireland. St. Molaise was Patron Saint to the O'Flannagan family of Tuath-Ratha, or Toora. There is a curious account of the tribes of Dartry in the time of Molaisse. In an Irish Poem introduced into the Life of St. Molaise, the tributes and contributions from the Chiefs and people of Toora are set forth and in full, as also the spiritual and temporal benefits which they in turn were to receive from him. They are told that if they undertake a just battle, and carry the Gospel of Molaise before them as their standard, they shall be victorious. At the time of the suppression of religious houses, the possessions of Devenish are specified in a particular manner. The veneration of this holy Abbot reached the South of Ireland. The old church in the Parish of Kilmolash, county of Waterford, means " the church of St. Molash," the celebrated Saint of Devenish in Lough Erne.

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Saint Mochaemhog of Inis Caoin, April 13

A saint from the lakeland county of Fermanagh, Mochaemhog, is commemorated on April 13. He was an abbot of the island monastery of Inis Caoin, anglicized as Iniskeen, but we do not have many other details of his life, as Canon O'Hanlon explains:

ST. MOCHAEMHOG, ABBOT OF INIS CAOIN, NOW INISHKEEN, COUNTY OF FERMANAGH.

[SEVENTH CENTURY]

THIS holy man is recorded in the Martyrology of Tallagh, at the Ides or 13th of April, as Mocammoc Innsi Cain. There is an allusion to him, by Colgan, under the Acts of St. Mochoemog or Pulcharius [feastday March 13]. We are told there, that this holy man was the son of Endeus, son of Cormac, and belonging to the Colla Dachrich race. He flourished on Iniscaoin Island, about the middle of the seventh century. He was Abbot over Inishkeen, on Lough Erne, in the county of Fermanagh...A commemoration has been made of St. Mochaemog, by Marianus O'Gorman, at the present day. Likewise, at the same date, as we read in the Martyrology of Donegal Mochaemhog, of Inis Caoin, had veneration paid him. A similar notice is to be found, at the 13th of April, or at the Ides of this month, in that Irish Calendar, preserved in the Library of the Royal Irish Academy. However, these brief notices give us no particulars, that could afford us any light, regarding his personal history.

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Saint Ninnidh of Inismacsaint, January 18

There is some confusion surrounding the exact feastday of Saint Ninnidh of Inismacsaint, a small island on Lough Erne, County Fermanagh. Canon O'Hanlon first mentions him on 16th January:

'On this day, the Martyrology of Tallagh registers the name of Ninnidh,Leth derc, as having been venerated. Marianus O'Gorman's Calendar enters his festival on the 16th of January. However, the festival and acts of this saint seem more appropriately referable to the 18th of this month, where they may be seen.'

On the 18th January, O'Hanlon summarizes the evidence for this date as the feastday:

'Although we do not find any allusion to St. Nennidh, in the Feilire of St. Oengus, at the 18th of January, yet, at this date, both in the published and in the unpublished copies of the Tallagh Martyrology, he is duly commemorated. However, Marianus O'Gorman and Cathal Maguire place the festival of St. Nennius or Nennidh of Inis-mhuighe-samh, at the 16th of October. Other writers of saints' lives also adopt this arrangement. In the Martyrology of Donegal, on this day, occurs the feast of Ninnidh, Bishop of Inis-Muighe Samh, in Loch Eirne. The calendarist adds, that he was Ninnidh Laebhruise, or Laobruise, who belonged to the race of Enda, son to Niall. Usually he was called Ninnidh Laimhiodhan, as O'Clery states. The book of hymns says, also, that Ninnidh, son of Eochaidh, was Ninnidh Laimhiodhan. His acts are given at some length, by Colgan, in his great collection of Irish saints but on the mistaken supposition, that the Bishop and Abbot of Inismacsaint, sometimes denominated Laobh-dearc, was the same as Ninnidh, the priest who acted as chaplain to the holy St. Brigid, first Abbess of Kildare, and who is sometimes called Ninnidh Lamhghlan, and sometimes Ninnidh Laoimhiodan.

Under the head of Inis-Muighe-Samh, Duald Mac Firbis enters Ninnidh, bishop, at January 18th. This holy man would seem to have been the son of Ethach, and he was distinguished likewise by the denomination of Laobh-dhearc. It is incorrect to state, that he flourished so early as the fifth century, when possibly he was not then born.'

Here is the entry in full from the Martyrology of Donegal for 18th January:

18. D. QUINTO DECIMO KAL. FEBRUARII. 18.

NINNIDH, Bishop, of Inis-Muighe-Samh, in Loch Eirne ; and he was Ninnidh Saebhruisc, who was of the race of Enda, son of Niall. It was he who was usually called Ninnidh Laimhiodhan, to my knowledge. See the Life of Brigid, chap. 41 . The Book of Hymns states that Ninnidh, son of Eochaidh, was Ninnidh Laimhiodhan.

So it would seem that some confusion exists around both the exact identity of Saint Ninnidh and his feastday, due to the association of Saint Ninnidh of Inismacsaint with Saint Ninnidh of the Pure Hand who attended Saint Brigid on her deathbed.

Saint Ninnidh of Inismacsaint, however has a distinct identity as one of the disciples of St Finnian at the great monastic school of Clonard, and as one of the 12 Apostles of Ireland. His memory is still preserved in Fermanagh, and below is a short account of the saint's life from a local history publication:

St. Ninnidh, who was a grandson of the High King Laoire, was born in Donegal, and from an early age it was seen that he was interested in religious matters. He was therefore sent to Clonard to be educated under St. Finnian. His fellow students at this establishment were said to be St. Ciaran of Clonmacnoise St. Molaise of Devenish and St. Aidan of Ferns. St. Ninnidh was one of the twelve students supported on the milk of St. Ciaran's Dun Cow. St. Ninnidh, St. Aidan and St. Molaise were all close friends and St. Ciaran, their colleague, visited Inishmacsaint in 534.

St. Ninnidh preached along the south shore of Lough Erne making the island of Inishmacsaint (Island of the Plain of Sorrel) his headquarters around 532 A.D. He likely journeyed up and down the southern portion of Lower Lough Erne in a hollowed-out boat, coming ashore at intervals and making his way inland, in order to meet the people and spread the Gospel, no doubt having the odd heated discussion with the local druid. He probably established a little church or residence at Glenwinney (Ninnidh's Glen), visited Ninnidh's Hill above Roscor to meditate and pray and quenching his thirst at nearby Ninnidh's Well. A route led from Inishmacsaint Island to Maherahar and Inishway; thence to Glenwinney where there was a small church; through Urros and Beagh along what was later to become the old coach road from Dublin to Ballyshannon through Magho. The route then turned to Ninnidh's Hill above Roscor where a small church was established and then through Killybig to another little church at Kilcoo. This route was probably used by St. Ninnidh and the early Christians of the area during rough weather when it was dangerous to go by Lough Erne. 

He is said to have fasted during Lent on Knockninny, which still bears his name, no doubt making his way there by boat from Inishmacsaint. The saint was bishop over an area stretching from the oustskirts of Derrygonnelly to Bundoran and the saint's feast day is celebrated on the 18th January, which is the date he died, but the exact year is unknown. St. Ninnidh's Bell, which was cast and presented to him by St. Senach of Derrybrusk, was still in existence on the island in the middle of the seventeenth century, probably until the dissolution of the monasteries of 1630. Later the Bell was in the Castle Caldwell Museum, and is now in the National Museum of Scotland in Edinburgh. Archdall, writing in the early 19th century stated "The Saint's Bell is yet preserved here as a precious relique and is holden in so great a veneration that it is often judicially tendered them to swear on". It is not known who succeeded St. Ninnidh on his death but the next parson mentioned is Fiannamail, descendant of Boghaine, who was slain in 718. 

W.K.Parke, The Parish of Inismacsaint, (1973).

Extracts are available online here

The reference to the bell of St Ninnidh being used as something on which the local people would swear an oath is a motif often seen in accounts of the relics of  Irish saints. It testifies to a living link between the local people and their saint and an expression of, literally, a 'hands-on' devotion.

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Saint Fanchea of Ross Oirthir, January 1

We begin the month of January with a female saint, Fanchea of Ross Oirthir, sister to Enda (Endeus) of Aran. Canon O'Hanlon's account of her below illustrates one of the strengths of his Lives of the Irish Saints, for he has relied on the account of the great 17th-century Irish hagiologist, Father John Colgan, a work I would have found it difficult to otherwise access. It seems that Colgan himself lamented that no Life of Saint Fanchea had survived and he was thus forced to use the Life of her more famous brother as a primary source. The Life of Saint Enda appears to credit Fanchea with having played a crucial role in both the conversion of her brother and in his decision to pursue the monastic life. She is portrayed as having acted as a counsellor in spiritual matters and he as having heeded her advice. There is a particularly interesting account of both having been pilgrims in Rome and of some Latin visitors coming to Ireland.

I have taken some liberties with O'Hanlon's text, omitting a few sections, but the original is available through the Internet Archive if you wish to read it in its complete form. There are some disturbing hagiographical devices to be found in the account of Saint Fanchea, one at the beginning concerning the brutal way in which Fanchea brings Enda to his senses over the body of his dead fiancee, and another at the end concerning the unholy rivalry between the peoples of Leinster and Meath over Saint Fanchea's remains. Both are stock in trade as far as medieval hagiography is concerned, but seem somewhat grotesque to the reader of today. Canon O'Hanlon, however, ends his account, as he often does, with one of his charmingly pious homiletics.

ST. FANCHEA, VIRGIN, ABBESS OF ROSS OIRTHER, OR ROSSORY, COUNTY OF FERMANAGH, AND OF KILLANY, COUNTY OF LOUTH.

...This saint's name is found variedly written Fanchea, Fuinchea, Fainc, Fuinche, and Funchea. Four other holy virgins bearing this name are inscribed on our Irish Calendars. To the present St. Fanchea's name, the denomination Garbh, is also found affixed. She was daughter to Conall Dearg, prince of Oriel territory, in the Ulster province; while her mother was Briga, or Aibfinn, daughter to Anmiry, of the Dalaradian race. St. Fanchea was born at a place called Rathmore, in the vicinity of Clogher. She was sister to the celebrated St. Endeus, Abbot of Aran, as also to Saints Lochina, Carecha, and Darenia. When our saint grew up, she was distinguished for extraordinary beauty; but remarkable virtues rendered her still more admirable.

Aengus, son of Natfraich, King of Munster, is said to have desired Fanchea's hand in marriage. Notwithstanding all his pressing entreaties, however, and rejecting those earthly dignities to which she might be advanced by yielding to his suit, the holy virgin's mind was intent on a life of celibacy, and on those rewards promised by Christ to his spouses. Even she was obliged to resist parental importunities in refusing this offer of a matrimonial alliance. In order to divert Angus from his solicitations, she had sufficient address, while declining his advances towards herself, to direct his attentions towards her sister Darenia. To her he was afterwards united in marriage. Darenia was the mother, or, according to another account, the aunt and nurse of St. Colman, who was Abbot and Bishop at Daremore or Derrymore Monastery.

In the list of holy virgins, who received the veil from St. Patrick, St Fanchea is numbered by Colgan; this statement, however, seems to rest on no good authority. Her reputation for piety was so great that several ladies of royal birth were numbered among her disciples, and placed under her rule. Having entirely consecrated herself to God, Fainche, in her own person, furnished a bright example of self-denial and sanctity. Many others of her sex, desiring to walk in the way she had marked out, renounced the pleasures of this world, for happy enjoyments in the next. She built a nunnery, at a place called Ross Oirthir, on the borders of Lough Erne, and within the present county of Fermanagh. It appears to have been within the patrimonial territory of Oriel.

…This holy virgin exercised a great and holy influence over her brother, St. Endeus. Some discredit has been thrown on his Acts, which are regarded as abounding in fables. Yet those acts are the chief authority we can discover to furnish us with particulars regarding St. Fanchea. From Endeus' life we learn how in a great measure she contributed to effect his conversion, and move him to a change of life. On the death of his father, Conall, St. Endeus succeeded in the chieftainship over his principality, and with the unanimous acclaim of his own people. The young prince preserved himself free from all corrupting influences of rank and station; but, on a certain occasion, being urged by some clansmen to march against his enemies, Endeus gave a sort of unwilling assent to their intreaties. However, the young chief did not allow his mind to be filled with malice or revenge against his adversaries. One hostile to Endeus having been killed by his soldiers, these returned towards their own country. As they approached St. Fanchea's house the band sang a triumphant song in praise of their recent victory. Hearing the approaching sounds, St. Fanchea said to her community, "Know you, my sisters, this dreadful vociferation is not pleasing to Christ?" Then recognising the vocal tones of their chieftain, Endeus, among his followers, by some Divine intimation, Fanchea cried out, "He is a son of Heaven's kingdom, whose voice is so particularly distinguished." She knew her brother's heart, with all its defects, to be chivalrous and pure. Wherefore, standing at the gate of her nunnery, Fanchea said to the chief, “Do not approach near us, for thou art contaminated with the blood of a man who is slain." Endeus replied,"I am innocent of this murdered man's blood; and, as yet, I am free not only from homicide but even from carnal sins." The virgin then said, "O wretched man, why do you provoke the Lord to anger? And why do you plunge your soul into the depths of sin by your various crimes?" Endeus answered, "I hold the inheritance of my father, and therefore I am justified in fighting against my enemies." His sister replied, that their father, whose sins were his own, was then enduring punishment for them in another world.

Endeus afterwards requested his sister to give him a certain noble maiden placed under her care for his wife. He promised in the future to follow those religious admonitions he had thus received. The holy virgin said she should soon give a response to his petition. Immediately going to the place where the aforesaid maiden lived, Fanchea said to her, "A choice is now given: dost thou desire to love the Spouse whom I love, or a carnal one?" The girl replied,"I will love Him whom you love." Fanchea said to her, "Come with me into this chamber that here you may rest a while." The maiden complied, and placing herself upon a bed she soon expired. Her pure soul fled to the guardianship of her chosen and heavenly Spouse. Having put a veil over the face of this deceased young lady, St. Fanchea returned to Endeus. She then conducted her brother to the chamber of the dead. Uncovering the departed maiden's features, Fanchea exclaimed, "Look now upon the face of her whom thou hast desired." Endeus, struck with horror, cried out, "It is at present sadly pale and ghastly." "And so shall your features hereafter be," replied the virgin. Then Fanchea spoke to him regarding the pains of Hell, and dwelt also on the joys of Heaven, until the young man burst into tears. Having heard these discourses of his holy sister, despising the vanities of this world, Endeus took the habit of a monk and received the tonsure. Thus he embraced the clerical profession, and became eventually one of the most distinguished among the saints of Ireland.

The companions of Endeus, hearing about his conversion, endeavoured with some manifestations of violence to excite his feelings, and to withdraw their chieftain from a fulfilment of his purpose. It is said that St. Fanchea offered up her prayers, and she made the sign of the cross against this unjust attempt. The clansmen's feet then became fastened to the ground. On that spot they remained like so many immovable statues. A fine moral lesson is then envolved by the legend-writer. It seemed those men, who were so much attached to earthly pursuits should even in this manner, although unwillingly, adhere to earth. As misfortune often produces a better frame of mind, entering upon a consideration of their state, the culprits promised to do penance when released from bondage. Thus, what the Lord said to the Apostles when he sent them to preach,"Whatsoever you shall bind upon earth, shall be bound also in heaven, and whatsoever you shall loose upon earth, shall be loosed also in heaven," seemed to have been fulfilled in the person of this apostolic virgin. Hereupon the newly-converted chief began to fulfil by works what he had conceived in mind.

With his own hands Endeus commenced digging earth around the nunnery. This habitation he fenced in with deep trenches. He rooted up thistles and other noxious weeds likewise, and with all the care of an experienced husbandman. Having bestowed the necessary amount of labour on this nunnery, the servant of Christ went to a place afterwards called Killaine, now known as Killany, in the county of Louth. There he intended to found a house for a religious congregation of men. Here also he became oeconomus, or steward, over artificers who were engaged upon his buildings, and he furnished the workmen with all necessary supplies. From the context of his acts it would seem that a nunnery for Fanchea, or a branch establishment for her religious, was established here; and it appears even probable that the holy sister of Endeus resided at Kill-aine for some considerable time previous to her death.

We are told, while he lived at Kill-aine, certain robbers, enemies to Endeus and his country-people, from a district called Crimthann, passed with their booty near the monastery. Pursuing these robbers, the clansmen of Endeus had there overtaken them. When about to attack the spoilers at this place, feeling an irresistible desire to succour his friends, their former chieftain seized one of those wooden poles which were used in building his monastery. That Endeus intended to employ as a weapon. But St. Fanchea then said to her brother,"O Endeus, place your hand upon your head, and recollect you have taken the crown of Christ." On obeying this command Endeus immediately felt he had assumed the clerical tonsure. Withdrawing his hand the holy monk remained in his cell, and at peace with all mankind. He who once puts his hand to the plough and afterwards looks behind is not fit for God's kingdom.

The virgin Fanchea afterwards counselled her brother to leave his native country and kindred, lest perchance he might again be tempted by any worldly considerations to forsake that path in which he trod. She wished him to visit Britain, and to enter Rosnat Monastery, that he might become an humble disciple of Mansenus, who presided over that house. Having listened attentively to her advice, Endeus asked how long he should remain there, when Fanchea told him to continue until she should have received a good report regarding the manner in which his time had been spent. Wishing to fulfil his sister's desire, St. Endeus passed over the sea, and came to the aforesaid monastery. There he remained under the discipline of its abbot, Mansenus. When he had made sufficient progress in learning and in the science of a religious life, he took another sea-voyage on his way to Rome. Here Endeus disposed himself for the reception of Holy Orders. After a diligent study of examples left by the saints, it pleased Almighty God to invest him with the priestly dignity. Carefully considering the duties of his new profession, he deemed it incumbent to show others the way towards heaven. Therefore, having collected some disciples, he erected a monastery. This was called Latinum; but the place where it was situated appears to baffle further enquiry.

After some time had elapsed, certain pilgrims came from Rome to Ireland, where they visited St. Fanchea's cell. The virgin held some conference with them. Among other religious acquaintances those strangers mentioned the name of Endeus, who was a native of Ireland, and whose reputation for sanctity had been much extolled by all who knew him. They told her where the monastery over which he presided stood. On hearing this account St. Fanchea knew St. Endeus was her brother. She then resolved to pay him a visit, in company with three other virgins. The abbess ordered these to take none of their effects along with them; but one of her companions disobeyed this mandate and brought a brazen vessel, which she conceived would be of use in washing their hands during this journey. A strange and incredible legend is then related to account for the detection and reproof of such disobedience. A prosperous voyage is said to have conducted those adventurous females to the wished for port in Britain. Further they journeyed, perhaps, but our accounts fail us in reference to this matter.

The Almighty, who reveals wonderful secrets to his friends, was pleased to enlighten Endeus regarding the approaching visit of those religious females from Ireland. His brethren were directed to prepare all things necessary for their expected arrival. While the monks were thus engaged, the holy virgins appeared at their monastery gate. St. Fanchea preferred a request to see her brother; but she was told she might have her choice of two alternatives—either to receive his greetings without seeing him, or to see him without receiving his salutations. The virgin said she preferred the choice of conversation without the permission of seeing him, thus conceiving she should derive more advantage from her visit. Endeus then had a tent erected in the grounds of his monastery. Being veiled from her sight, the abbot entered into conversation with his sister. Fanchea advised that as God had gifted him with talents, he ought to exercise these among the people of his native land, and thus enhance doubly their value. Hereupon Endeus replied, "When a year shall have elapsed after your return to Ireland, I hope the Almighty may permit me to follow you." Fanchea then said to her brother, "When you come to Ireland do not enter the land of your nativity at first, but rather seek out a certain island called Aran,” which is situated off the Irish western coast. The interesting group of Aran islands lies at the entrance to Galway Bay, and out in the Atlantic Ocean.

Having thus advised her brother, she received his benediction, and afterwards she appears to have passed over into Ireland with her virgins. Under the guidance of angels, they escaped all sea dangers, and landed safely in their native country. It would appear, however, St. Fanchea did not long survive her arrival in Ireland. As a further favour, she obtained from heaven that her soul might be permitted to escape from the prison of the body. She wished it to ascend with the celestial attendants of her voyage to that kingdom, where virgins "follow the lamb whithersoever he goeth." From the obscurity of that narrative, contained in St. Endeus' Life, it is not possible to discover whether our saint lived to reach her native shore, or whether she died during her last sea voyage. Her religious sisters greatly lamented her decease.

A contention arose between people belonging to the provinces of Meath and Leinster for possession of this holy virgin's body. What claim the Leinster people had to her remains does not appear, unless her death took place among them. This quarrel was appeased in a miraculous manner. Fanchea's remains seemed to rest on a vehicle borne by two oxen. These animals are said to have preceded the people of Leinster, bearing the supposed body of this holy virgin towards a cell, which was called Barrigh, in Magh-Lifife. There the Leinster people deposited what they had conceived to be St. Fanchea's body but the people of Meath in like manner saw oxen preceding them and bearing the real body of St. Fanchea, while the companions of her voyage were present at this funeral procession. Having arrived at the nunnery, commonly called Kill-aine, the remains of our holy virgin were there deposited to await the day of final resurrection. This most pure virgin, the spouse of her Heavenly Bridegroom, is thought to have departed to her long-desired and beatific rest on the feast of our Lord's Circumcision. This day her natalis is kept, according to our Irish Martyrologies. It seems probable, however, that her feast had been more solemnly observed on a different day. Some held this opinion for various reasons. St. Fanchea lived in the fifth and died, it is thought, about the commencement of the sixth century. Long ago has this noble virgin, drawing life from the fountain of Divine love while on earth, passed away from its unrealities to perennial enjoyment with the blessed in heaven.

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