The Seven Bishops of Cluain Caa, October 3

On October 3 we find another of the groups of saints who are a feature of the Irish calendars - The Seven Bishops of Cluain Caa. The Martyrology of Donegal records:

THE SEVEN BISHOPS, of Cluain Cua. We find seven bishops, the children of one father, of the race of Fiacha Suighdhe, son of Feidhlimidh Reachtmhar, son of Tuathal Teachtmhar, as we have said at the 21st of July.

A Footnote from the editor adds:

Cluain Cua. The more recent hand adds, Cluana Cáa rectius, more correctly, of  Cluain-caa. This is the reading in the Mart. Taml., and Marian.

The entry for July 21 reproduces the genealogical details ascribed above to the bishops commemorated on October 3:

THE SEVEN BISHOPS, of Tamhnach Buadha, [Bishop Tedda, of Tamhnach,] and we find seven bishops, the sons of one father, and their names and history among the race of Fiacha Suighdhe, son of Feidhlimidh Reachtmhar, son of Tuathal Teachtmhar.

I turned next to the twelfth-century Martyrology of Marianus O'Gorman to see if he could shed any further light on these bishops or the locality of Cluain Caa. They form the last verse of his entry for the day:

The bishops of Cluain Caa,
their day I will mention.

with a footnote reading 'seven bishops of Cluain Caa'.

In consulting the index of places attached to the calendar I found that, according to the nineteenth-century scholar and translator W.M. Hennessy, Cluain Caa was located in Queen's County, i.e. County Laois:

Cluain Caa, Oct. 3, wrongly spelt Cluain cua, Progs. R.I.A. Irish MS. series i. 100, 101, where Hennessy locates it in Queen's co.

I also confirmed the entry in the earlier Martyrology of Tallaght:

Secht n-epscoip Clúana Caa.

So it would seem that the calendars concur in having a feast of seven bishops from Cluain Caa celebrated on October 3.  Only the Martyrology of Donegal supplies the genealogical detail and suggests that they are siblings. It is also only this calendar which seeks to link them to the group of bishops commemorated at Tamnach Buada on July 21. The Martyrology of Gorman notes only 'austere bishops from Tamnach' at this date and does not cross-reference this episcopal grouping with that commemorated on October 3.

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Saint Molua and Saint Munna's Angelic Visitor

August 4 is the feast of the great Irish monastic founder, Saint Molua. Canon O'Hanlon has included in his account of the saint the story of a miracle at the time of Saint Molua's death involving another Irish saint, Munna of Taghmon:

The Angel of God was accustomed to make two visits each week—namely, on each Sunday and Thursday—to the holy abbot Munnu, of Taghmoon, in Hy Kinsellagh; but, he came not on the week when our saint died. Munnu had a revelation, that there was great rejoicing in Heaven, on account of our saint's accession to the angelic choirs. After the interval of a week, that angel again appeared. Then Munnu said, "Wherefore, servant of God, have you not come to me as usual, during the last few days ?" The angel answered: "Because on those days the venerable servant of God, Molua, son to Coche, went to Heaven. Therefore, the angels did not visit the saints of Ireland, as usual; for, they rejoiced together, on the arrival of Molua among them." Then, St. Munnu said :" Now doth it appear, he accomplished the will of God, in a manner superior to us all. But, go thou to the Lord, and learn for me, on what account the Almighty was more pleased with Molua's approach, that he should in consequence neglect to visit me." The angel obeyed. Within a short time he returned, saying: " This is the reply to thy question. The face of no man was ever suffused with blushes through Molua, for he was mild to all, and governed his monks with great piety and gentleness. With moderation, he drew them to the right path. However, rejoice, also; for you shall find a similar honour in Heaven, since you must endure suffering in this life, and to the hour of your death." On the following Thursday, Munnu was struck with a leprosy, which covered all parts of his body, and thus was he afflicted, for the remaining twenty years of his life.

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The Monastic Teaching of Saint Molua

Canon O'Hanlon's account of Saint Molua (Lugid) in his Lives of the Irish Saints paints a picture of the type of teaching the saint imparted to those pursuing the monastic life under his care. He was credited with having written an austere monastic rule, but the text does not seem to have survived. In the first incident, Saint Molua deals with a novice lay brother who hasn't quite grasped the idea of living in community:

'A great number of monks flocked to Clonfert Molua, and placed themselves under the rule of its holy abbot, who received them most affectionately. Indeed, it was his habitual practice, to deal leniently with all his subjects; so that only by mild persuasions, and without asperity of speech or manner, did he seek their spiritual correction or improvement. An anecdote is related, whereby we may understand, he had an indirect and a pleasantly quiet way for administering reproof. A laic, who was probably with him as a novice, seems to have been so eccentric, that he did not wish any other person to live in the house with him. One day, while he was alone, Lugid paid him a visit, and found that he was sitting before the fire warming himself. Then said the laic to him: "Sit down and warm your feet." Lugid replied: " You give me good advice," and he sat down. However, the man went out, and on returning, he found Lugid walking about the fireplace and turning around, so as to obstruct the heat from reaching the owner. Then said the laic to him : "Why are you thus acting, or why do you walk before the fire?" Then Lugid replied in a vein of satiric humour : "I do so turn myself, that I may receive the whole benefit of the blaze, and that it alone may warm every part of my body." The reproof was felt, and then that man consented to have another share his place of dwelling.'

In the second incident, Saint Molua offers some thoughts on the subject of confession:

'Having approached a spot called Tuaim Domnaich, near which a cross was erected, a certain monk accompanying him felt great contrition, because he had not confessed the sins, committed on that day, to his director. He asked the permission of our saint, that he might be able to repair such a fault. "But, is it so great a sin," said he, "to avoid confession in this life? or is it not quite sufficient, to ask pardon of God for our sins? " Molua said: " If a man do not confess his sins, he cannot obtain pardon, unless the omnipotent God in his mercy shall grant it to the penitent, after inflicting a great punishment of penance on him here, and after a public accusation by the Devil, on the day of future judgment. For, as the pavement of a house is daily covered by the roof, so must the soul be covered by daily confession." The monk, hearing this from his abbot, promised to confess his venial faults, which he afterwards did with great exactness, while the saint and his brethren were greatly rejoiced, because this monk abandoned his former presumption'.

And in the third story, he teaches a former bard the value of humility, obedience, and perseverance:

'A bard named Conan had joined his religious community, but he was not used to manual labour. One day, Lugid said to him : "Let us go together, and do a little work." Taking with them two reaping-hooks, and going into a wood, they found there a great quantity of thistles. Then said Lugid: " Come, and let us cut down this brake of thistles together." Conan answered, "I alone can cut them off"; when Lugid pressing a fork against one of the thistles, the bard soon struck it down. Then the abbot told him to cease work for that day, much to the surprise of Conan, and both returned to the monastery. Going again the next day, they cut down only two thistles; on the third day, they cut down three; and on each succeeding day, they cut down one more in addition. It was probably to give a practical lesson in persevering industry to his monk, that the abbot so willed. In due course, a great clearance was effected, and afterwards the open was characterized as the Road of Conan. '

Towards the end of his account of Saint Molua's life, O'Hanlon gives a most beautiful description of the saint's final testament to his monastic family:

'Finding the day of his departure about to approach, our saint called his monks together, and in giving many other precepts for their guidance, he said to them: "Beloved brethren, till the land and labour well, that you may have a sufficiency for food, for drink, and for clothing; for where a competence shall be found among God's servants, there must be stability; where stability is found, there shall be religion, and the end of true religion is life everlasting. My dearly beloved children, let constancy be found among you, and proper silence; take care of the pilgrims; and on account of prayer, love to labour with your own hands. Receive strangers always for Christ's sake; spend the morning in prayer; read afterwards, and then toil until evening; while finding time also for God's work, and for other necessities." Thus he exhorted his religious, according to the spirit of his Rule, and with the tenderness of a father, bestowing his last best gifts on his beloved children.'

Saint Mochua of Timahoe, December 24

The Irish Calendars commemorate Saint Mochua of Timahoe on the eve of Christmas, although for some reason the Bollandists commemorated him on January 1. Below is a brief account of his life which quotes the Irish Martyrologies:

TIMAHOE
This place, which was originally styled Teach Mochua, derives its name from St. Mochua, who founded a monastery here in the seventh century.

St. Mochua was venerated on the 24th of December, at which date the Martyrology of Donegal has the entry: "Mochua, son of Lonan, of Tigh Mochua in Laoghis, in Leinster. He was of the race of Eochaidh Finn-fuathairt, from whom Brighit is (descended). Fineacht, daughter of Loichin, son of Dioma Chiret, of Cill Chonaigh, was his mother."

The Feilire of Aengus thus refers to him:- " 24 Dec. A waiting on Lucianus with my-Cua, a fair couple. Lonan's son chances (to come) to us on the night before Christmas." To which the gloss in the Leabhar Breac, adds:- " 'My-Cua,' i. Mo-chua, son of Lonan, of Tech-Mochua in Leix of Leinster, and of Daire Mis (?) in Sliab Fuait; i.e. of Teach Mochua in Leix, i.e. Mochua, son of Lonan, son of Senach, son of Aengus, son of Lugna, son of Breg-dolb, son of Art-Chorb, son of Tiacha, i.e. son of Feidlimid Rechtmar."

This saint died - according to the Chronicon, Scottorum - in 654, "A.D. Mochua, son of Lonan, quevit," but in 657, according to the Four Masters.

Rev M Comerford" Collections relating to the Dioceses of Kildare and Leighlin" Vol. 3 (1886)

There was also a northern link to Saint Mochua and the Armagh diocesan website has this account of the holy well dedicated to the saint:

St Mochua's Well, Derrynoose, Co Armagh

St Mochua's real name was Cronan Mac Lonain. His father was Lonan and his mother Fineachta, daughter of Loichin. He was born in 567. His pedigree can be traced to Eactach Finn Fuaith Airt. He was of Connacht origin, belonging to the tribe of Lugne, in Co. Sligo. In early life he was a soldier and perhaps a pagan. He gave up his military career to become a Christian cleric at the age of about 30. He established a monastery in Co. Laois where he spent another 30 years. When about 60 years old and wishing for great seclusion he set out for the north. He landed in the land of the Airgialla and finally settled in Derrynoose in Co. Armagh. There he built a church and spent the remainder of his life, dying aged 90 on Christmas Eve, 657. A Holy Well is located close by the ruins of that Church and has been associated with the Saint through the centuries to the present day.

St Mochua's well is located on the Fergot Road about half a mile south of Derrynoose Church. Today it is frequently visited by those with devotion to St Mochua, to bathe in the waters in hope of a cure. St Mochua is said to be powerful in the cure of eye complaints. Pilgrims arrive on three successive evenings after sunset, bathe in the waters and make devotion to the Saint. It is customary to leave some article at the well, generally the piece of cloth used in bathing.

Tradition or folklore tell us that the well was formerly on the opposite or south side of the road to where it is currently located but that some "malefactors" filled it with filth, whereupon it burst out on the opposite side of the road. It is also said that there is no spring in the well but that it has never been known to go dry even in periods of prolonged drought as in the drought of 1976.

(Abstracted from the Souvenir Brochure of the Official Opening of Páirc Naoimh Mochua, Derrynoose, 10 July, 1983.)

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Saint Coemhan of Anatrim, November 3

November 3 is the day on which the Irish calendars commemorate Saint Coemhan, who is associated with a monastic foundation at Anatrim, County Laois. Father Edward Carrigan describes the circumstances in which Saint Coemhan came to succeed as abbot of the monastery and of its subsequent history:

St. Mochaemhog (Latine, Pulcherius), abbot and patron of Leamakevoge, now Leigh, in the parish of Two Mile-Borris, Co. Tipperary, laid the first foundations of a religious establishment at Anatrim, during the second half of the 6th century. We read in his Life:

"St. Pulcherius, with his monks, came to a place by name Enachtruim, which is in the Slieve Bloom, in the territory of the Leixians, and began to build a church there. But a certain wordly-given man came to him saying: 'Do not labour here in vain, because this place will not be yours.' St. Pulcherius answered him saying: 'Now I will remain here till some one taking hold of my hand shall seize me and expel me by force.' Then the other took hold of the holy man's hand with the intention of forcing him away. As he did so, St. Pulcherius said to him: 'By what name are you called, O man?" He answered: 'My name is Bronach' (which, in Latin. is equivalent to tristis). The holy man replied: 'You have an appropriate name, for you shall be sad here and hereafter. Now you and your generation, by the will of God, will be expelled hence by the chief of this district, but I shall be in this place until a man of God, by name Coemhan, will come to me; to him I will leave this place, he shall be surnamed from it, and here shall be his resurrection.' The man hearing this prophecy, and conscious of his guiltiness towards his chief, withdrew in anger, and without contrition for the insult he had offered [the saint], and forthwith everything fell out with him as the holy man had predicted. And when St. Coemhan came thither to St. Pulcherius, the latter left the place to him, and he remained here in great sanctity till his death: but St. Pulcherius proceeded to the district of Munster."
AA. SS. Hib. p. 586, March 13.

St. Coemhan or "Kavan," to whom Anatrim was thus committed, was probably a native of the County Wicklow, and was certainly a member of what may, with reason, be called a family of Saints. He was brother or step-brother of (1) the great St. Caoimhghin or Kevin of Glendalough, who died in 618, aged, it is said, 120 years; (2) St. Nathchoemhi or Mo-Chuemhin, Abbot of Terryglass, in Lower Ormond; (3) St. Coemola or Melda, mother of St. Abban the younger, which latter was born about 520; and of (4) St. Coeltighearna, mother of (a) St. Dagan of Ennereilly, Co. Wicklow; (b) St. Molibba, Abbot and Bishop of Glendalough; (c) St. Menocus or Enanus of Glenealy, Co. Wicklow, and (d) St. Mobhai. In early life, St. Coemhan, with his brother, St. Nathchoemhi, and St. Fintan of Clonenagh, received his religious training in St. Columba's Monastery of Terryglass. The date of his death must be somewhere about the year 600. The Martyrology of Donegal thus commemorates him on his feast day, Nov 3rd:

"Caemhan of Eanach-truim, in Laoighis, in the west of Leinster. He was of the race of Labhraidh Lorc, monarch of Erin, and brother of Caoimhghin of Gleann-da-locha.

The Calendar of Aengus, on the same day, has:
"The day of Coemhan of Eanach."

On which passage the scholiast of Aengus comments

"That is, Coemhan of Eanach truim in Laighis in Leinster, the brother of Coemgin of Glendalough Coemlog was their father's name and Coemgel their mother's, and Natcaim of Tir-da-glass [was] their brother as is aforesaid."

The annals of Anatrim monastery, from the time of St. Coemhan, are a perfect blank. The monks probably held on here till the 12th century, when they either became extinct or were set aside, and their chapel was handed over to the secular clergy.

Rev. E. Carrigan, "The History and Antiquities of the Diocese of Ossory" Vol. 2 (1905).

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Saint Froechán of Bó-chluain, November 20

On November 20 there is an entry in the Martyrology of Oengus on the commemoration of what appears at first sight to be two Irish saints - Escon and Froechán:

20. Beseech Escon with Froechan
in front of strong (Slieve) Bloom,
with the mysterious sufferings
of the hosts of Bassus below the clouds.

to which this gloss has been added:

20. Escon with Froechán, i.e. Bó-chluain in Leix in the west of Leinster. Or bishop Froechan would be proper there, ut alii putant, a little east of Clúain eidnech. Idea dicitur Esconn 'impure,' because for thirty years he was unbaptized.

I wondered what this enigmatic reference might mean and thankfully Father Michael Comerford's diocesan history of Kildare and Leighlin was able to shed some light on the puzzle:

In this immediate neighbourhood, but within the parish of Ballyfin, is Buchlone, a place with which is connected one, if not two, of our early Irish saints. In referring to this place in chapter on Ballyfin, the following curious extract was omitted: it is from the Feilire of Aengus, at 20 Nov:- "Beseech Esconn and Froechan, before strong (Slieve) Bloom." To which the gloss in Leab. Breac adds: "i.e. pray Bishop Fraecan in Bochluain in Leix, to the east of Cluain Eidnech, or (it is) episcop Froechan that is here ut alii putant, escon, i.e. thirty years was he without baptism et ideo dicitur scon, impure, sed non verum. But Guid episcop Fraechain (is the true reading), i.e. Froechan was his name, and a bishop was he, and in Bochluain he is, i.e. in Leix, and in Druim Daganda in Dalaradia. He is called Escon, because he slew a King of Leinster, i.e. by the dipping with his staff which he made at him while he (the saint) was at Bo-chluain and the king in a bathing-tub at Naas, i.esca ideo dicitur quia aquam baptismatis infudit." Dr. Whitley Stokes remarks in a note, that the meaning of this last passage obviously is that esconn is a vessel used for distributing water, and that the saint was so called because he baptized many.

Rev M Comerford "Collections relating to the Dioceses of Kildare and Leighlin" Vol. 3 (1886)

So it would appear that we are commemorating just one saint, Bishop Froechán of Buchlone, County Laois, who was given the name 'esconn' perhaps because of a connection to a baptismal vessel. He would also appear to have a northern connection as he is linked to a place in Dalariada.

I turned to Canon O'Hanlon, this time in his capacity as a local historian, since he did not live to publish a volume of Lives of the Irish Saints for the month of November, to see what he made of this mystery. He writes:

Almost forgotten at present, but yet situated near the old coachroad between Maryborough and Mountrath, is the former burial-ground of Bocluain. It is surrounded by high hedgerows of hawthorn, with some larger trees of that species now shading the grass-grown graves, and several rude headstones there, are now scarcely visible; yet, in former times, some kind of a church must have been erected on this site. In our Calendars, a St. Fraechan, Bishop of Bochluain, to the east of Clonenagh, in Laoighis, seems to have been venerated on the 20th day of November. The period when he flourished is not known to the writer; but it must have been during or before the eighth century; for he IS mentioned in the "Feilire" of St. Oengus, at the same date, and assigned to the same place. A scholiast on this passage states, that besides Bochluain in Leix, he was also venerated in Druim Daganda in Dalaradia. According to one tradition, he came from the north, accompanied by a saint called Escon. Others think the latter term is a corruption of the text, and that Epscop should be read, which should simply imply Bishop Froechan. His place is described as having been right before Sliabh Bladhma, now the Slieve Bloom Mountains. The etymon Bo-Chluain, in Irish, has been translated "the Cow's Lawn" or "Meadow." The spot here referred to lies about two miles south-west from Maryborough.

Rev. John O'Hanlon, History of the Queen's County, Volume 1 (Dublin, 1907), 215.

Canon O'Hanlon's suggestion that this troublesome word 'escon' might be nothing more than a textual corruption of the word 'epscop' (bishop) would solve this conundrum but whether it is correct I am not sure. We can at least be sure, however that a Bishop Froechán was commemorated on 20 November at this place.

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Saint Fintan Moeldubh, October 20

October 20 is the feastday of a Saint Fintan or 'Fintan Moeldubh', who may have been especially venerated as a patron of Ossory, a kingdom and diocese of south-central Ireland. Confusion arises, as we shall see, because some of the Irish calendars list 'Fintan Moeldubh' as a single individual, while others suggest that there is both a Fintan and a Moeldubh commemorated on this day as two separate individuals. Saint Fintan Moeldubh is traditionally held to have been the second abbot of the monastic school of Clonenagh. The evidence, and the difficulties it presents, has been examined by a 19th-century writer on the history of the Diocese of Ossory, Father Edward Carrigan:

St Fintan of Durrow, Co Laois

DURROW

In the Annals of the Four Masters, Durrow is referred to as Daurmhagh Ua nDuach; and, in the Martyrology of Donegal, as Dermhagh Ua nDuach. Both forms of the name signify the same thing, viz., the Oak Plain in [the territory of] Ui Duach.

St. Fintan was formerly the Patron of Durrow. His feast was celebrated here, according to Bishop Phelan's List, on the 16th Nov. It is impossible, however, to identify the Saint with any degree of certainty. The likelihood is, that he is identical with a St. Fintan, by some, surnamed Moeldubh. St. Fintan Moeldubh was the second Abbot of Clonenagh, having been appointed to that office by the founder of the monastery himself, St. Fintan macGaibhrene ui Echach, as he lay on his death-bed:

"When, therefore, his [i.e. St. Fintan macGaibhrene's] death was near at hand, knowing the day of his departure, he called his people around him, and, with the permission and blessing of the brethren and the saints who had come to visit him, their holy father, he himself appointed in his seat after him, a man noble by race and morals, and named by the same name, i.e. Fintan Moeldubh."

In 599 or 600. St. Fintan Moeldubh administered the last rites of the Church to St. Canice, when dying, at Aghaboe. At this time he may have been in charge of the monastery of Durrow for he cannot have succeeded to the abbacy of Clonenagh till some years later, if it be true, as recorded in the Three Fragments of Annals, that St. Fintan macGaibhrene ui Echach did not die till 610. St. Fintan Moeldubh died, according to the Annals of the Four Masters, in 626.

The difficulty of a satisfactory identification of the Patron of Durrow is rather increased than otherwise by our Irish Martyrologies, as will appear from the following:

(a) The text of the Calendar of Aengus, at Oct. 20th, has the quatrain:

"Fintan Moeldubh-great that shout!-
A fair sun at that mountain
Of those splendid Eoganacht."

On this passage, Aengus's scholiast, in the Leabhar Breac, comments as follows:

"Fintan Moeldubh, i.e. Fintan Moeldubh in Ui Duach in Ossory, and of the Eoganacht Chaisil is he, and at Dermag Hua nDuach in the north of Ossory he is. Or, Fintan and Maeldubh are two saints, and in Cluain Immorroiss in Offaly is Maeldubh, and, quod verius [est], he was also brother of St. Comhghan of Glenn Uissen.

"Now as to Maeldubh, some say that he was of the Eoganacht Chaisil. However, according to the truth of the history of the men of Ireland, he is of the seed of Brian, son of Echaid Muidmedon. ……………Maeldub, son of Amalgaid, son of Fothad, son of Conall glun, son of Brian, son of Echaid Muidmedon.
"And it is that Maeldub that took Fechin of Fore into fosterage with him, and sent him to learning."

(b) The Martyrology of Donegal, at the same day (Oct. 20), commemorates Fintan and Maeldubh, as two distinct saints, thus:

"Maeldubh, son of Amhalgaidh, of Cluain-Immorrois in Ui Failghe; or of Dermagh in Ui Duach in the north of Ossory. He was of the race of Brian, son of Eochaidh Muighmedhoin.
"Fionntain, of Derrnagh in Ui Duach."

(c) Similarly, at the same day, the Martyrology of Tallaght has the two separate entries:
"Fintani.
Maelduibh."

(d) Again, on the same day, the Calendar of Cashel has:

"St. Fintan Maeldubh of the territory of Eoghanacht Cassil, and the instructor of St. Fechin: that he is also sprung from the same territory of Munster, Marianus O'Gorman and Aengus Increased, testify at the cited day."

These extracts help to establish one point, at least, and that is, that the feast-day of the St. Fintan, venerated as patron at Durrow, was not the 16th Nov., as Bishop Phelan's List states, but the 20th of October.

The traditions of Durrow throw no light on St. Fintan's history; neither do they preserve the memory of his festival day. His holy well, called "Fintan's Well," or rather " Fantan's Well," is within Lord Ashbrook's demesne, at the distance of about 100 yards from Durrow bridge. At its head, firmly embedded in the earth, is the rough limestone pedestal of a small cross; the socket is 5 in. long, and about the same in width and depth. The cross itself has been long missing. The small inch lying between the holy well and the river Erkina is called [St.] "Fantan's Island."

THE MONASTERY OF DURROW - The foundations of what was traditionally known as "Durrow Monastery," remained till 1835, about 60 yards north-west of the churchyard of Durrow, between the base of the "Castle Hill" and the small stone bridge crossing the Erkina at this point. The monastery was founded by St. Fintan; but nothing further appears to be known about it. If it survived the middle of the 12th century, it was probably destroyed soon after, in 1156 or 1157, when the army of Muircheartach O'Lochlainn, King of Ulster, burned Daurmhagh Ua nDuach and other monastic centres in its neigbourhood.

Rev. E. Carrigan "The History and Antiquities of the Diocese of Ossory" Vol. 2 (1905)

Tradition also links Saint Fintan Moeldubh with the 'Apostle of Connemara', Saint Fechin of Fore. A biographer of Saint Fechin records this incident following the repose of Saint Fintan:

Saint Fintan Maeldubh, the second abbot of the famous monastery of Clonenagh, was a warm friend and admirer of Fechin, and seems to have wished his monks to take Fechin as their superior. When Fintan died in 626, Fechin went to Clonenagh, where the monks gave him Fintan's staff and chrism-vessel and vestments, willed probably to Fechin by his dear friend, but the monks declined to have a stranger over them, even though the stranger were a Saint Fechin.

Some think that it was on this occasion that Fechin parted from Clonenagh without giving the monks his blessing. What it really was which gave him offence is not known. Conscience however reproached him afterwards for giving way to anger, and, as the legend tells us, he was miraculously transported back to the monastery of Clonenagh where he gave a cordial blessing to all the religious.

Rev. J.B. Coyle, The Life of Saint Fechin of Fore - The Apostle of Connemara (Dublin, 1915), 47.

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Saint Colman Lucell of Clonkeen, October 6

On October 6 we commemorate one of the many Irish saints with the name of Colman who appears to have been an abbot at one of the many Irish places with the name of Clúain. This particular saint also seems to have been known as Lucell. The earliest of the calendars, the Martyrology of Tallaght, simply records the name of Colman. The Martyrology of Oengus leads with a notice of Abb Clúana in Lucell, 'Lucell the abbot of Clúain', and the scholiast notes record:

6. Lucell abbot of Clúain, i.e. abbot of Clonmacnois, i.e. a successor of Ciaran of Cluain, and he is at Ross Fothairbe on the shore of Lough Mask in the west of Connaught.

The commentator on the 12th-century Martyrology of Gorman's entry for Lucell subach sluagach, 'happy, hostful Lucell', however, identifies him with Colman: .i. Colmán ab Clúana Cáoin., 'i.e. Colman abbot of Clúain Cáin'.

The 17th-century Martyrology of Donegal reprises all of this information, identifying Colman, as Abbot of Clúain Cáin, describing him also as Lucell and allowing the possibility that he may have been at Clonmacnoise: 'COLMAN, Abbot of Cluain-caoin, i.e., Luicheall; or he was of Cluain-mic-Nois'.

There are a number of places in Ireland where the placename of Clúain Cáin, anglicized as Clonkeen, is found. One is not far from the monastery of Clonenagh, founded by Saint Fintan. A diocesan historian of Kildare and Leighlin writes of this place:

CLONKEEN

This name, which is derived, according to Colgan, from Cluain-Caein, i.e. secessus amaenus sive delectabilis, "the beautiful lawn or meadow,"-is the title of an ancient parochial district, the church of which still exists in ruins. It is of apparently great antiquity, and is divided into two portions that would represent nave and chancel, except that there is a solid wall separating them apparently as old as the rest of the buildings and only pierced by a window high up. Dimensions: nave 45 feet by 22 feet; chancel (if it may be called so), 25 feet by 18 feet. Colgan speaks of St. Fintan having been born in Clonkeen of Leix; if so, then this place may lay claim to the honour of having given birth to one of our greatest Irish Saints.

The following particulars are given by Archdall in Monast. Hib, in reference to Cluainchaoin (Clonkeen).
Cluainchaoin was an ancient monastery, not far from Clonenagh.
The following Saints are recorded as Bishops here:

St. Fintan, a holy Anchorite, who died A.D. 860. (In the Martyrology of Donegall at 7th Feb., "Fiontain, Priest, of Cluain-Caoin," is calendared.)

The Feilure of Aengus, at 6th Oct., mentions "The. Lucell, Abbot of Cluain;" to which the Gloss in Leabhar Brac adds:

"Lucell, the bright one (here used) for his name - Or Cluain Luicell, i.e. Cluain Cain, i.e. Abbot of Cluain-Luicell, i.e. Colman, son of Cull, &c" This entry refers perhaps to this place...

Rev M Comerford "Collections relating to the Dioceses of Kildare and Leighlin" Vol. 3 (1886)

Given however, that there are other potential candidates for 'Clonkeen' including the monastery of Clonkeen near Ardee in County Louth, which is known from Patrician hagiography, it doesn't seem absolutely certain that this was the monastery of our saint. I will leave the last word to Canon O'Hanlon, this time wearing his county historian's hat. In a footnote to a discussion of Clonkeen in Volume 1 of his History of the Queen's County, he remarks: 'In the similar names of Irish Saints and their places, many inaccuracies of identification occur.'

Yes, indeed, and never more so it seems than when dealing with any saint called Colman...

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Saint Colman of Oughval, May 15

May 15 is the feast of a Leinster saint, Colman of Oughval. Below is an extract from the work of diocesan historian, Bishop Michael Comerford, on Saint Colman, his foundation at Stradbally, County Laois and his association with saint Columba:

St. Colman-mac-ua-Laoigse, a disciple of St. Columba, founded a monastery here about the middle of the seventh century; this Saint's feast was observed on the 15th of May, at which date he is entered in the Martyrologies of Tallaght and Donegal; in the latter it is given thus:- "Colman Mac ua Laoighse, of Tulach MacComhghaill, at Druimnitogha, i.e., at Nuachongbhail in Laoighse, of Leinster. He was of the race of Laoighsach LeannMor, son of Conall Cearnach." In the life of St. Columba it is related that St. Columban of Oughaval, when leaving Iona, where he had lived some years in his youth under the spiritual care of St. Columba, full of anxious affection at his departure, he exclaimed:

"O Saint of God! How can I live in my own country and confess my sins to thee?"
Columba answered him:
"Go to the holy man whom I see every Sunday night, standing with the angels before the tribunal of Christ."
The holy youth asked who was that saint. St. Columba answered:
"Saint, indeed he is, and comely, and of your own kindred, with florid complexion and bright eyes, and a few grey hairs now beginning to appear."
The young man answered:
"I know no such person in my country except St. Fintan of Clonenagh."

Adamnan relates also the following regarding the Vision of Holy Angels who carried off to Heaven the soul of the Saintly Bishop Colman Mac Ua Laoigshe:- Another time while the brothers were dressing in the morning and about to go to their different duties in the monastery, the Saint (Columbkille) bade them rest that day and prepare for the holy sacrifice, ordering also better fare for dinner, such as was given on Sunday. "I must," said he, "though unworthy, celebrate today the holy mysteries of the Eucharist out of respect for the soul which last night went up to heaven beyond the sky and stars, borne thither by choirs of holy angels." The brethren, in obedience to his command, rested that day, and after preparing for the sacred rites, they accompanied the saint to the church in their white robes as on festivals. And when they were singing the usual prayer in which St. Martin's name is commemorated, the Saint, turning to the chaunters, said: "You must pray to-day for Saint Colman, Bishop." Then all the brethren present understood that Colman, a Leinster Bishop, the dear, friend of Columba had passed to the Lord. A short time after, some persons who came from the province of Leinster, told how the bishop died the very night it was revealed to the saint.

Rev M Comerford" Collections relating to the Dioceses of Kildare and Leighlin" Vol. 3 (1886)

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The Sons of Erc, April 19

On April 19 we meet another of the groups of Irish saints, the Sons of Erc of Darmagh. Following the work of Meath diocesan historian, Dean Anthony Cogan, Canon O'Hanlon identifies this place with the Columban monastery of Durrow. We have no further specifics about Erc's saintly sons, but interestingly, the calendars appear to preserve a second feast day for them at November 12:

The Sons of Erc, of Darmagh, said to have been Durrow, King's County.

The Martyrology of Tallagh enters as a festival, MacErcca of Dermaigh, at this same date [i.e. April 19]. This place, which is Anglicised 'the plain of the Oaks' is said to have been identical with the present Durrow, a parish, partly in the barony of Moycashel, county of Westmeath, but principally in that of Ballycowan, King's County. This monastery was founded by St. Columkille, about the year 550; and on a site, granted by Bredan, a chief of Teffia. Other accounts have the foundation of Durrow, at A.D. 546. It was subsequently governed by St. Lasren; but, St, Columba retired here, and drew up certain rules and instructions, for the future good government of this celebrated house. We have a long list of annalistic entries, referring to it, and reaching down to the time of its suppression, by Queen Elizabeth.

The saints here commemorated appear to have had a second festival, at November the 12th. Marianus O'Gorman, at this day, has an entry of those holy men; and, at this date also, quoting his authority, and that of the Tallagh Martyrology, the Bollandists enter Filii Ercae de Dermagia. The festival in honour of the sons of Erc, of Dermagh, was celebrated, on this day, as we read in the Martyrology of Donegal.

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Saint Fiacc of Sletty, October 12

October 12 is the feast day of a saint said to have been one of Saint Patrick's early converts, Fiacc, patron of Sletty in County Laois. In Patrician hagiography Fiacc is depicted as a sensitive and educated pagan bard, who, despite a royal command that Saint Patrick and his followers should not be made welcome at the court of Tara, has both the spiritual vision and the courage to stand in respectful greeting to Ireland's national apostle.  Fiacc went on to live a long life of service to the Irish church and is credited with being the author of the first metrical Life of Saint Patrick. This claim is not upheld by modern scholarship but I have previously published a translation of the text at my other site here. Below is a paper from the Irish Ecclesiastical Record of 1921, which draws together many of the traditions surrounding this fifth-century holy man:

A BARDIC-SAINT OF IRELAND

BY J. B. CULLEN

THE valley of the Barrow, which extends through a considerable portion of southern Leinster, has not received as much notice as it deserves in descriptions of the natural attractions and associations of the water-ways of Ireland. Nevertheless, events and scenes and memories connected with the best and greatest epochs of our country's past have left their traces along the course of this classic river, from its source in the Slievebloom Mountains till it enters the sea at Waterford Harbour. In ages long gone by, when south-eastern Ireland was almost entirely a forest-land and roads were few, this waterway was mainly the medium of communication between those tribal divisions now forming the counties of Kildare, Carlow, Wexford, and Waterford. Neither does the Barrow lack certain elements of the picturesque that make it fall but little short of the beautiful, for many stretches of its scenery, especially between Carlow and the Meeting of the three Sisters, where it enters the Atlantic, compare favourably with those of the better-known rivers of Ireland. Nor yet is the spell of history wanting, since Sage and Saint, Gael and Dane, Norman and Puritan, the conqueror and the vanquished, have lived and left many a mark on its border-lands, and supplied many a pictured page to the gladsome and, too often, sadsome annals of our country.

In the early days of Christianity in Ireland, as with most of the rivers of the country, certain districts adjacent to the course of the Barrow were chosen by missionaries and scholar-monks for sites whereon to erect little churches or found monastic schools, that afterwards gave rise to the towns which now flourish along its banks. In the history of the poet-saint and scribe who founded the ancient monastery of Sletty we are interested in the following pages.

St. Fiacc of Sletty was a contemporary of St. Patrick, and, moreover, played an important part in the opening scene of the great Apostle's mission at the court of Tara, in the memorable Eastertide of 433. Afterwards the threads of his life-story were for a time closely interwoven with events narrated in the accounts of the labours and miracles of our National Patron. Most of us are acquainted with the oft-told incident that occurred on the first appearance of St. Patrick and his followers at the court of King Laoghaire. Previous to the arrival of the Saint a royal command was given that none of the assembly should rise to do honour to the mysterious band of strangers. However, a few of the courtiers present were so impressed by the venerable appearance of the leader of the procession that they could not restrain their feelings of emotion, and failed to obey the orders of the pagan monarch. The first who rose, as is recorded, was Dubhthach, 'chief bard and brehon of Erin,' whose example was followed by Fiacc his pupil, who is described in the records of the event as ' the young poet.' The latter was not only the favourite pupil of the royal bard, but was, moreover, his nephew and foster-son. Dubhthach has ever since been immortalized in song and story as the ' first convert of Erin.' It is more than probable that his nephew received the gift of Faith at the same time. Fiacc, it is told, was then sixteen years of age so that he must have been born about the year A.D. 415.

The conversion of the 'chief bard of Erin ' was undoubtedly the first victory achieved by St. Patrick over paganism in Ireland. How important and far-reaching was the acceptance of Christianity by a personage of such exalted rank, and by one whose profession was highly esteemed in those days, we shall explain later on.

St. Fiacc was of noble lineage, being descended (in the sixth or seventh generation) from the celebrated Cathair Mor, who was King of Leinster and Ard-righ at the end of the second century. The chiefs of the clan MacMorrogh (now called Kavanagh) trace their descent from the same illustrious ancestor. We may note, in passing, that St. Moling, one of the immediate successors of St. Aidan, Patron of the See of Ferns, belonged to the same race. His monastery beside the Barrow continued to be the burial-place of the Kavanaghs down to less than a century ago. This Saint was honoured as the protector and patron of the chieftainage through the history of a thousand years.

But to return. The father of St. Fiacc is styled Mac Dara, who was Prince of Hy-Barrech, whilst his mother was sister of Dubhthach, royal bard of Tara. The bards in both ancient and Christian Ireland were held in a degree of respect perhaps greater than that bestowed on any other class of society. Their services in the way of literature and poetry were almost the sole means by which the chronicles and history of the country were preserved, and genealogies recorded. The deeds of valour attributed to chieftains and renowned warriors were enshrined by them in metrical compositions and thus easily committed to memory by the people. Their lesser poems and songs were wedded to the melodies of their harps and were the origin of ' the wild native strains ' that have floated down through 'the waves of Time,' and are echoed in the national music of Ireland to-day. Like the orders of the Druids and Brehons, the ancient minstrels were prepared for their noble profession by a long course of study, and thus they gained the esteem they attained in popular estimation. From all these circumstances we can easily understand how the acceptance of Christianity by Dubhthach, as royal minstrel of Tara, came to be an event of almost more importance than would have been the conversion of the High- King himself. His example was followed by numbers of the courtiers, who soon afterwards received baptism at the hands of St. Patrick.

Fiacc, the subject of our memoir, apparently, for a great part of his life was never separated from his venerated kinsman. When the latter retired from the court of Tara and went to reside in his native place (the present North Wexford) his nephew accompanied him. In this locality, we may remark, a grant of land was bestowed upon him by the King of Hy-Kinsellagh, which lay on the coast not far from the present town of Gorey now called Cahore Point. Here Dubhthach spent his declining years. St. Patrick, in his progress through Leinster, on his way to Ossory, converted and baptized King Crimthan, at Rathvilly, Co. Carlow, about the year 450. On this occasion he altered his direct route by going a little out of the beaten track, in order to visit his 'first convert' at his seaside home in North Hy-Kinsellagh. During his brief stay in this territory he founded the little church of Donoughmore, close by Dubhthach's residence, the remains of which may still be traced on the seashore, now half-covered by sand. This is said to be the only personal foundation of St. Patrick within the confines of the present County Wexford. It is also recorded that during his visit he asked Dubhthach to recommend some worthy man, of good family and of virtuous life, whom he might train for the priesthood and eventually, if suitable, consecrate a bishop and place him 'over the Leinster-men.' His learned and gifted nephew, Fiacc, at once occurred, to the venerable bard's mind, as one possessing the necessary qualifications in regard to family and education if he would consent to enter the ecclesiastical state. Fiacc shortly afterwards came upon the scene and, being questioned on the subject under consideration, he at first hesitated, but when, as an alternative, Dubhthach, aged as he was, offered himself for the position St. Patrick was so anxious to fill, the young man was so impressed by the act of self-sacrifice on the part of his kinsman that he consented to take the latter's place. There and then the Apostle imposed the sacred tonsure on Fiacc removing from his brow the wealth of flowing hair which, in those times, was the typical mark of noble birth among the Irish. On the departure of St. Patrick from Donoughmore, Fiacc accompanied him, and at once entered on his ecclesiastical studies. His highly-trained mind and the gift of perfect memory he had acquired as a poet by profession made easy to him many of those difficulties experienced by other students. With such aptitude did he master various subjects that it is said within fifteen days he learned the formula and ceremonies for the celebration of Holy Mass and dispensing of the Sacraments.

After his ordination, and when he entered upon his missionary career, the first church associated with his name was erected by him between Clonmore and Aghold, on the borders of Carlow and Wicklow. It was here St. Patrick imposed the 'grade of a bishop' upon our Saint, and as recorded, left seven monks from his own followers who formed the first community of St. Fiacc. Here, for some years, Fiacc led a most holy life, till he was admonished by an angel that ' the place of his resurrection was not to be there', but at ' the west side of the Barrow,' at a spot which would be indicated to him by certain signs. He was told to proceed along the river's course, and at a place where he would meet a boar there to build his 'refectory' (i.e., guest house), and at a little distance off he would meet a hind, and there would be the site of his church. The holy man felt greatly troubled and sad at heart at the thoughts of leaving the scenes of his first mission. He felt unwilling, even at the call of God, to part from his community and beloved flock, and so far determined not to go without the sanction of St. Patrick. Accordingly he sent a messenger to his apostolic master to seek his advice. The Saint, who at once realized the natural feelings of Fiacc, sent back word that he would come to visit his friend and assuage his sorrow. On St. Patrick's arrival, speaking words of consolation, he volunteered to accompany Fiacc on his journey to the district where he was admonished by the Divine Will to spend the future of his life. Bidding farewell to his religious brethren and faithful people, Fiacc then set out for his destination accompanied by St. Patrick.

When the travellers were coming to the close of their journey and had reached 'the west side of the Barrow,' they gave themselves up to earnest prayer, awaiting the signs that were to reveal to Fiacc the place of his settlement and of his final rest on earth. They had not proceeded far along the river-side when the indications foretold in the heavenly message were verified. The place, predestined to become sacred in after time, was situated about a mile and a half (N.N.W.) from the present town of Carlow, close to the range of hills known as the Slievemargy Mountains. The two saints, giving thanks to Almighty God, took possession of the spot by erecting a rude cross, the sign of man's redemption, and lighting a fire, symbolic of ' the light of Faith.' This was the simple ceremony observed by the Irish monks wherever they went forth, in after centuries, as, we are told, 'to preach the Gospel to nations still held in the bondage of paganism, and seated in the valley of death.'

We must remember that, in the organization of the missions of the early saints, the founding of a church generally meant also the founding of a Christian settlement or monastery. From this we may assume that Fiacc was joined by some members of his former community, whose number was later on increased by the accession of converts and pious souls who, in those days of first fervour, were desirous of embracing the monastic life. Ireland was then, and continued to be for centuries afterwards, in a tribal state. Each chieftain was independent of his neighbour, and although a central authority was supposed to exist in the personality of the Ard-righ or High-King, the title was little more than nominal. He was by no means ' monarch of all he surveyed.' In St. Patrick's missionary system he adapted the organization of his Church to the political condition of the country. The jurisdiction of bishops was tribal rather than territorial. Dioceses, in the modern sense, did not exist, nor were they defined for six or seven centuries afterwards. Every clan had its own episcopal ruler who was, in most cases, chosen from the family of the local chieftain, and as we read in the lives of many Irish saints, the bishop, on his death-bed, very often handed the insignia of his sacred office to one of his disciples, which was considered tantamount to nominating his successor. Thus it most frequently happened that the episcopal office was retained for successive generations by some relative of the chieftain of the respective clans. Descendants of the race of Cathair Mor (to which St. Fiacc belonged) had, for many centuries, been rulers of the the petty kingdom of Hy-Kinsellagh. The office was not hereditary, in the present sense, since, according to the law of Tanistry, the people could chose any member or relative of the ruling family, on the personal merits of the candidate whether as a warrior, statesman, or as one gifted with superior wisdom, or other attributes calculated to command the respect and obedience of his subjects. Members of the same family that of Mac Morrogh held the sovereignty of Hy-Kinsellagh down to the Anglo-Norman Invasion, the ill-starred Dermod Mac Morrogh being the last independent representative of the kingship This territory included in its area the whole of the present County Wexford, a considerable part of Wicklow, the southern extremities of Carlow, and the sub-principalities of Forth and Idrone.

The Christian settlements, or monasteries, of early times were formed, to a great extent, on the model of the secular clans by which they were surrounded. Most, if not all, the inmates of the monasteries were connected by clanship, and on this account, whenever tribal wars arose (which were frequent), they could count on the protection of the local chieftain. This digression in the current of our narrative is made in order to explain what probably was one of the reasons that prompted St. Patrick to appoint Fiacc 'Ard-espog,' or High Bishop 'over the Leinster-men.' Some writers state that St. Fiacc was invested with spiritual jurisdiction similar to that exercised by the Metropolitan Bishops of our day. But we must remember that archbishops, dioceses, parishes, or even counties were unknown for centuries after the period of which we write. It was, in fact, at the Synod of Rathbreasil (near Mountrath), in A.D. 1118, that episcopal sees were first mapped out or attempted to be defined. The boundaries of parishes were not arranged for long afterwards and many of them only came into existence after the Protestant Reformation. The right of patronage or appointment of ecclesiastics to what we call parish churches was usually vested in the representatives of a founder's family or in the person of the local chief or magnate, subject to episcopal approval.

St. Fiacc was the first canonically appointed Bishop of the territory of Hy-Kinsellagh. Its rulers were usually styled Kings of Leinster, perhaps from the fact that this petty kingdom was the largest of the tribal divisions of the province, and its chieftains and people the most powerful of the Leinster septs. So, likewise, we may assume, its Bishops were given a title of pre-eminence (ard-espog) in this important territory.

St. Fiacc administered the sacred functions of the office imposed upon him by the National Apostle for a long term of years, and is said to have seen 'three twenties ' of his community at Sletty laid to rest before he died. Some seven miles from his monastery there is an isolated cave, in the mountain-side, called Drum Coblai, which faint tradition points out as being the retreat of a saint. This was the place of solitude and prayer whither the holy abbot was wont to retire during Lent and other penitential seasons of recollection. At Easter time, we are told, he used to return to Sletty in order to celebrate with his monks the glorious festival of the Resurrection of Our Lord. In his old age our Saint suffered from an ailment in his limbs, which sorely impeded his extensive journeys of episcopal administration. Hearing of this, it is related, St. Patrick sent him a chariot and horses from distant Armagh. In his humility Fiacc was unwilling to avail of the thoughtful gift, until he was admonished by a heavenly messenger to do so. Then the aged Bishop reluctantly consented. As the weight of years increased and the infirmities of old age became more trying, Fiacc like St. Paul longed 'to be dissolved and be with Christ.' At length the sighed-for summons came. He entered into the reward of the Just, October 12, about the year 510 his age having then exceeded ninety years. He was laid to rest within the church of Sletty, whose foundations had been traced for him, in times long gone, by his life-long friend and beloved master, St. Patrick. There, beside the murmuring waters of Barrow, the Bardic- Saint and first Bishop of Hy-Kinsellagh awaits the 'Judgment's trumpet call.' His dearest belongings in life were a bell, a reliquary, a crozier, and a book-satchel, given him, at his consecration, by the Apostle of Ireland. These were, as customary in the early times, bequeathed to his successor.

Referring to the literary labours of St. Fiacc, his Life of St. Patrick is pronounced by Professor O'Curry and other competent authorities to be the most important document connected with the history of the Early Irish Church. The author having been a bard by profession very naturally wrote in metre. It consists of thirty-four verses written in the language of the ancient bards of Ireland. 'It bears,' says O'Curry, ' internal evidence of a high degree of perfection in the language at the time it was composed; it is unquestionably in all respects a genuine native production, quite untinctured with Latin or with any other contemporary style of idiom.' The original MS. is preserved in the Library of Trinity College, Dublin. The biography, written by one who was so intimately acquainted with the missionary work and the personality of the Apostle of the Irish race, must be regarded as one of the most precious literary treasures belonging to 'Erin's Golden Age.'

J. B. CULLEN.

The Irish Ecclesiastical Record, Volume XVIII, (1921), 506-514.

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Saint Laisren of Mundrehid, September 16

On September 16, the Irish calendars commemorate Saint Laisren of Mundrehid, County Laois. Father William Carrigan included the following account of this holy abbot in his diocesan history of Ossory:

The townland of Mundrehid lies in the Barony of Upperwoods and civil parish of Offerlane. Being situated on the north bank of the river Nore, it originally belonged to the territory of Leix, and was not annexed to Ossory till about the 10th century. There was a monastery here in early times. The Four Masters record the obits of two of its Abbots, thus: -

"A.D. 6oo. Died St. Laisren, abbot of Menadroichit." (S. Laisren, i. ab Menadroichit, decc.).

"A.D. 648. Died Maincheni, abbot of Meanadrochit." (Maineheni, abb. Meanadroichit, do ecc.).

The latter abbot was probably identical with St. Mainchen, surnamed the Wise, of the Church of Disert Gallen, parish of Ballinakill, whose feast day is the 2nd of January.

St. Laisren (pronounced Leshareen), also called Laisre, Molaisre, Molaisse and Laserian, the founder of Mundrehid monastery, and, later on, the patron of Mundrehid church, was son of Lughdech, son of Nathi, a descendant, in the sixth degree, of Cathaoir Mor, Ard-Righ of Erin. He must not be confounded with his namesake, the patron of Leighlin Diocese, who was son of Cairrill, a prince of Uladh, and whose festival occurs on the 18th April. The acts of the life of St. Laisren of Mundrehid are not recorded. His feast day is Sept. 16th, on which the Martyrology of Donegal commemorates him, thus:

"Laisren of Mena: i.e. Mena is the name of a river which is in Laighis; or it is from a bridge (droichid) which is on that river the place was named, i.e. Mena. He was of the race of Cathaoir Mor, Monarch of Erin"

The text of the Feilire of Aengus on the same day has:

"The day of Laisren the great of Men."

On this passage the scholiast of Aengus comments thus:

"That is Men the name of a river which flows between Dalaradia and Kinel-Owen as they say. and Molaise dwells on its bank. Or, Molaise of Mena-Droichit, i,e. Men the name of a river which is in Laighis. Or, Mena-droichit, i.e. it is a smooth bridge (is min droichet), to wit, a certain congregation of many saints were once at that town for some cause, and a certain robber, one of the inhabitants said, 'smoothly (min) have all those come (doroichet) to us; and one of the visitors said, ' this shall be the name of the place, Smoothbridge (Mindroichet)."

From these extracts it is plain that Mundrehid, or Mena-droichid, signifies the bridge over the river Mén (pronounced Mayne), now the "Thoorthawn river," which, rising in the Slieve Bloom, and flowing between the townlands of Ballyduff and Thoorthawn, crosses the public road at Mundrehid, under a modern bridge or droichid, and soon empties itself into the Nore. It may be well to note that Mén is the nominative case; Meana (pronounced Mayna) is the genitive form.

 "The History and Antiquities of the Diocese of Ossory" Vol. 2 (1905)

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Saint Molua of Clonfert-Molua, August 4

August 4th is the feastday of yet another great Irish master of the ascetic life - Saint Molua. This saint was credited with founding many monasteries, having learnt the monastic life at the northern monastery of Bangor under the tutelage of Saint Comgall. Canon O'Hanlon takes up his story, from which the following has been distilled:

St. Lua or Molua, Abbot of Clonfert-Molua, now Kyle, Queen's County [Sixth Century]

Different forms of name have been applied to the present holy Abbot, called Lua, Molua, Lugid, Lugith. Lugaidh, and Luan, in Irish, and these have even received various Latin changes in termination. Several ancient writers have rendered the original name Lua, which in Irish stands for Molua —in English meaning " my Lua "—into Lugidus. Hence, Usher and also Ware speak of Luigidus, as being identical with Molua, Abbot of Clonfert Molua. St. Bernard calls our saint Luanus, in his Life of St. Malachy, Archbishop of Armagh. Colgan also mentions St. Molua, under the same name. Some Manuscript Copies of St. Molua's Acts are extant. There is a Latin Life of St. Molua, among the Burgundian Library Manuscripts, at Bruxelles. In the Manuscript known as the Codex Kilkenniensis, there is a Life of St. Molua. In a Manuscript, belonging to Trinity College, Dublin, there is another. The Bollandists have inserted this Saint's Acts in their great collection. His Life was found in an ancient Manuscript belonging to the University of Salamanca, and it was collated with other codices.

St. Molua or Luanus was son to Carthach, commonly called Coche, of the family of Corcoiche, and from the region of Hy-Fidhgente, in the province of Munster. A commentator on the "Feilire" of St. Oengus, and one who is very fond of retailing unreliable legends of the Irish Saints, relates, that when Comgall of Bangor, with his family, was wending his way, it came to pass, that they heard somewhat like the cries of a babe in a bank of rushes, while they saw a service of angels over it a little distance from the road. Then St. Comgall said to a monk of his order: "See thou what is there in that bank of rushes." The man went and giving a kick into the brake of rushes, he beheld a child in the midst, and he took it into his arm-pit. St. Comgall asked what he had found and what he had done. The monk replied, that he had found a babe, and that he had given it a kick. "Where is it," then enquired Comgall. The brother answered, that it was in his arm-pit. " This shall be its name," said Comgall, ''My-lua (kick) son of ocha (armpit);" and, it is added, that our saint was so named, either because of finding him in the rushes, or because of the kick, which that monk gave to the brake of rushes, in which the babe had been found. Afterwards, as we are told, he was reared by Comgall, so that he grew up very innocent. From the foregoing account, one might be induced to suppose, that Mo-lua had been a foundling ; but, it is evidently only another version of a circumstance in his life, and which occurred, when he was delivered up by his parents for tuition to the holy Abbot of Bangor, as hereafter related.

Even in his youth, the holy child was distinguished by the performance of many miracles. He is said to have healed his father Carthach from the effects of a cancer, which necessitated the amputation of his foot; but the son effected a perfect cure, which relieved his parent from all pain, and he even restored the limb. Angels were seen to have charge of the boy, at this early period of his life, and these are said to have been his special guardians in many instances. One day, St. Molua's mother brought him with her to the house of a certain man, to enquire about her cattle, which this person had in keeping. On that occasion, the boy appeared surrounded by a bright flame, to the great astonishment of that man. He requested the child's hand to be placed on his head, on account of his having given such early proofs of sanctity. When the mother brought her child to that pious person, the infant was observed to weep. These tears fell on the man's breast. Being afflicted with a grievous ulcer, and having pains in the head, that patient found instant relief from both maladies. He felt duly grateful for such a cure, while the fame of Molua's sanctity was spread throughout all that neighbourhood.

The earliest occupation of our saint was that of tending his parents' herds and flocks. As his Life informs us, those parents possessed cows, sheep, and swine. One day, while Lugid and his brothers were watching them beside a fire they had kindled, a storm of rain suddenly came on, and the flames were soon extinguished. However, holding one of the dead embers in his hand, an angel appeared and blessed it. Immediately the flame arose, and applied to the embers, these were again brought to a blaze, at which the children warmed themselves. The fire thus miraculously produced is said to have been divided among all the pious people living in that neighbourhood. To commemorate such remarkable event, a monument was afterwards raised on that spot, and this seems to have taken the shape of crosses. It is said, that while Molua and other boys were engaged as swine-herds, the swine strayed from them. However, one of his youthful companions having set out to seek them, he only saw with others a flock of sheep, and these were thought to indicate the future occupation of Molua, who was destined to become, not alone a pastor of sheep, but of men.

As we are informed, at one time, St. Comgall of Ulster visited the province of Munster. Our saint chanced to be sleeping in a field, near which he was passing. Owing to some miraculous circumstance, Comgall's attention was directed towards him. Full of prophetic knowledge, he requested our saint's parents to allow their son to become a student and disciple under his direction. The holy abbot then predicted, that Molua should afterwards found monasteries, and become a spiritual father over many children. Our saint's parents agreed to that request, which was in accordance with the wishes of their son. Accordingly, he set out with Comgall for the province of Ulster. It has been supposed, that Molua could not have become St. Comgall's disciple at an earlier period, than about the year 559. At this time, Molua must have been very young, since the holy abbot of Bangor, as we are informed, commenced his instructions, by requiring his pupil to write the alphabet. Afterwards, Comgall proceeded to teach him more advanced sciences. At one time, the holy abbot found an angel teaching his disciple. Thence forward, Molua was found to possess a penetrating intellect, as also to have well and wisely exercised it.

Many other miracles are recorded of our saint, during the time he remained with St. Comgall. At length, this judicious guardian persuaded him to take holy orders. Having received the several grades, Abbot Comgall then told him to return into his own country, and to take some disciples with him, for that there he should found many establishments... Receiving the benediction of the abbot and of his monks, Molua left Bangor. Taking some brothers with him, he came to a certain place, which was called Druim Sneachtn, now known as Drumsna, a parish where an ancient cemetery in the Barony and County of Monaghan indicates that site, where Molua founded a monastery.

Thence, Molua set out for Leix territory, and towards that part of it, bordering on the confines of Leinster and Munster... There, on the borders of Leinster and Munster, and between the regions of Heli, Ossory and Leix, was built the monastery of Clonfert Molua which signifies, it is said, the "Miraculous Retreat of St. Molua." It was thus named, because of the miracles which were wrought by him there, during his life, and through his intercession after death...

The O'Clerys inform us, that Molua was Confessor to David of Cill-muine; as also to Maedhedg, to Mochaemhog, and to Comhgall, according to an ancient quatrain.

Molua was Confessor

To David across the tranquil sea,

And to Maedhog and Mochamhog,

And to Comghail."

The holy Archbishop of Leinster, Moedhog or Aedan, at one time desired making a voyage to Wales, where he might consult with St. David, at Kill-Muini, regarding the person he should adopt as his confessor in Ireland. However, the winds were contrary, and he was admonished by an angel not to venture on the sea, but to select Lugid or Molua, the son of Coche. On this, the prelate, with seven other companions, paid our saint a visit, who hospitably entertained them ; and the archbishop having made choice of Molua, as spiritual director, returned with joy to his home, after both saints had given the kiss of peace...

When St. Molua was advanced in years, one of his teeth having fallen out, he said to a brother in attendance: "My son, take charge of this tooth, a day shall come, when it may be required, and do not bury it with me." He had a foreknowledge of what should happen. After the death of Molua, some monks visited Ireland, to collect the relics of its saints. When they arrived at Clonfert Molua, to seek for some souvenir of its chief patron, the people felt unwilling to open the reliquary of our saint. However, that brother, in possession of St. Molua's tooth, presented it to those monks, who came in search of some memorial relating to the holy abbot.

A short time before the death of our saint, he paid a visit to St. Dagan. From this holy man he learned, that St. Lactan should succeed him in the government of Clonfert Molua monastery. The holy abbot felt greatly pleased at such announcement.

After these admonitions, our saint resolved on paying a visit to St. Cronan, who dwelt in the Island of Cre, or at Roscrea. The Bollandist Life of our saint states, that Cronan was then living in the cell, known as Sen-Ruis or Sean Ross, which is said to have been near the lake, now known in its dried-up state as Monahincha. On telling the holy man, that his end was near, St. Molua received Holy Communion, at his hands. After prayer, and exchanging the kiss of peace, while tears fell down his cheeks, our saint resolved on returning towards Clonfert Molua, which he commended to the care of St. Cronan, that he might defend it against all aggressors. A bog now intervened on the way, and Molua turned a little out of his course towards a cell, which was called Tuaim Domhnaigh. Being wearied, he sat down, on the eastern side of that bog, extending from Roscrea to Clonfert Molua. There addressing a companion, named Stellan, who accompanied him, the Blessed Molua said: "If one should see the family of earth and heaven, at the same time, to which ought he go?" Stellan replied," To that of Heaven." Then said Molua: "Dearly beloved son, give me therefore the Holy Sacrament, for I see the family of Heaven awaiting my departure, so that I may go with them." The saint then received the sacrifice of the Lord's Supper, from the hand of his disciple Stellan. Afterwards, he departed from earth on the day of the Sabbath, according to that Life of our saint, as published by the Bollandists. However, his decease has been very generally assigned to the 4th day of August, and which has been always regarded as his chief festival. The death of St. Molua is referred to A.D. 605, in the Annals of the Four Masters; and Colgan follows their computation. The Annals of Ulster place his departure, at A.D. 608; while Archbishop Usher has the same date.

It is certain, that our saint must have departed this life, in the early part of the seventh century. A St. Lugidus is referred to, in the Paschal Epistle of Cummian, and he is there numbered among the fathers of the Irish Church. This saint, with apparently also a Lugeus, named in the second class of Irish Saints, is said to have been identical with St. Molua or Luanus. It was of some Molua, among those bearing the same name, that Cuimin of Coindeire, gives the character, that he used to obey the desire and bidding of his tutor, or master. He did the will of his father and mother and of everyone with whom he was in relation, he also was truly penitent for his sins. It should seem, however, that the praises here bestowed have reference solely to the present saint:

Molua, the fully miraculous, loves

Humility, noble, pure,

The will of his tutor, the will of his parents,

The will of all, and weeping for his sins."

In the "Feilire" of St. Oengus, St. Molua Mac Ocha's feast is entered, with a glowing panegyric, at the 4th day of August.

"Blithe is he after arriving (in heaven):

great is my confidence in him, the holy,

kingly champion, Molua mac Ocha."

A commentary, with some legendary stories, is found annexed. In the Martyrology of Tallagh, at the 4th of August, the simple entry appears of Molua Mac Ochei, Cluana Ferta. He is more fully described in the Martyrology of Donegal, at the same date, as Molua, son of Oche, Abbot of Cluain-ferta- Molua, and of Sliabh Bladhma, and of Druimsnechta, in Fernmhagh. In the anonymous Calendar of Irish Saints published by O'Sullivan Beare, at the 4th of August, there is a Motua—evidently a mistake for Molua. On this day, also, the festival of Luanus, Abbot, appears in the Circle of the Seasons. The commemoration of St. Molua was observed, likewise, in Scotland, on the 4th day of August. Thus, the Kalendar of Drummond has it Prid. Non. Aug.

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Saint Colmán of Derrymore, July 31

The Martyrology of Oengus brings the month of July to a close with this entry:

B. Pridie cal. Augusti.

Slúag Iúll, co méit míle,

fortn-íada ard áge,

epscop án a Hére,

Colmán macc Daráne.

31. July's host, with many thousands,

a lofty pillar closes it:

a splendid bishop out of Ireland,

Colmán son of Daráne.

But as the scholiasts' notes explain, this Colmán is named as the son of his mother, rather than of his father:

31. Colmán son of Daríne i.e. his mother's sister was Daríne, and he was a fosterling of hers. Or Daríne nomen matris eius, i.e. at Clar Dairi móir in Mag Airb is Daríne's son, and Natail from Cell manach in the west of Ossory, on the same day with him. i.e. from Daire mór meic Darane in Mag Airb he is, and Rathail (sic) from Cell manach in the west of Ossory in uno die : from Daire mór meic Darane between Ossory and Éle of Munster.

Colmán son of Daríne, then, i.e. Daríne was sister of Colmán's mother, and he was her fosterling. Now Sanct, Daríne's sister, was Colman's mother. Daríne was barren, but Sanct was prolific. So Daríne asked for Colman at once after his birth. To her then Sanct gives him, so that Daríne fostered him, and hence he is called Colman son of Daríne; and he is at Daire mór in Mag Airb between Ossory and Éle.

Canon O'Hanlon is unable to add much to this account, apart from a summary of the saintly bishop's other commemorations on the calendars:

St. Colman, Son of Dairine, Bishop of Derrymore, King's County. [Sixth Century.]

This holy man, it seems probable, flourished during the fifth and sixth centuries. His father is said to have been Aenguss, King of Munster, and also the son of Natfraich. In the "Felire" of St. Aengus, at the 31st of July, Colman, son of Daraine, is commemorated. Darenia is the Latinized form of his mother's name. King Aengus' wife, who was named Darenia, was daughter to Conall. Nearly all our native historians intimate the same, as they call Colman, Mac Dairene, i.e., the son of Dairene. At the 31st of July, the Martyrology of Tallagh registers a festival, to honour Colman mac Darane, of Daire mor, or Derrymore.

We are told, however, that Sanct or Sancta was the real mother of our saint, as also of a numerous offspring. The reason, why St. Colman was called the son of Dairine, is, because she Dairine, was Sant's sister. We are told also, that Dairinne was barren, since she bore no children. She asked for Colman, when a child, from her sister, and that he might be named from her. Then, we are told, Sant gave the boy to Dairine to be nursed. Hence, he is called Colman, son of Dairine. She is said to have been sister to St. Fanchea and to St. Oengus of Aran. According to this account, therefore, St. Colman could only have been foster-son to his aunt Dairene. While in one instance, the mother of St. Colman is called Sant—or Latine Sancta—other writers call her Dairene or Dairine, which perhaps is not inconsistent with the former designation; and therefore, it may be assumed, that the two distinctive names apply only to one and the same person. Among many names of Irish places known as Daire-Mór—anglicized Derrymore—this is distinguished. The present Derrymore is said to have been in Mag Airb, situated between the territories of ancient Ossory and of Éle, if we are to credit a statement made by a commentator on St. Oengus. If such be the case, the present holy man does not seem to have been a different person from him, whose feast has been set down for the 20th of May—which appears to have been the date for his chief festival, and where a description of his place may be found. At the 31st of July, however, in the Martyrology of Donegal, we find entered, Colman, Bishop, son of Dairine, i.e., the son of Aenghus, son to Natfraech, son of Corc, son to Lughaidh, King of Munster.

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Saint Sincheall of Killeigh, June 25

June 25 is the commemoration of a County Offaly saint, Sincheall of Killeigh. There is a saint of this name associated with the household of Saint Patrick who is commemorated on March 26, he is distinguished as Sincheall the Elder and may have been related to the present saint. The Irish calendars preserve this distinction and the two separate feastdays, as Canon O'Hanlon explains:

ST. SINCHEALL THE YOUNGER, OF KILLEIGH, KING'S COUNTY.

[SIXTH CENTURY.]

THE present holy man appears to have figured, at an early period, in our ecclesiastical history, although few particulars regarding him have come down to our times. At this date, in the Martyrology of Tallagh, a festival is registered, in honour of Sincheall the Younger. The holy man bearing this name, and known as the Elder St. Seancheall, was the son of Ceanannan, or Ceannfhionnan, and he was venerated, at the 26th of March. Of him we have already treated, at that date; and, so far as we can ascertain from our Genealogies of the Irish Saints, the present St. Sincheall the Younger must have flourished contemporaneously with his namesake, to whom he was related, and not in a very remote degree. A certain district of ancient Ofalia territory was denominated Droma Foda, or "the long ridge;" and this was truly descriptive of an extended elevation over a plain, which is prolonged from the Slieve Bloom Mountains to the Hill of Allen, and from Cruachan co the Hills of Killone near the Great Heath of Maryborough. There was likewise a Cill Achaidh celebrated in our ecclesiastical Annals, and it was situated in Eastern Breifney. The Elder St. Sinchaell seems to have been the first Abbot, and probably the founder of Cill or Gleannachaidh of Droma Foda ; the term Cill having been prefixed, after St. Sincheall the Elder had placed his church there. Wherefore, the denomination Cill Achaidh Droma Fota signifies "the Church of the Field of the long Ridge." Such a rising ground is treacable immediately over the village of Killeagh, and it stretches to the south-west. This place was identical with the present neat group of houses, in the barony of Geashill, King's County. At this village are several traces of old monastic buildings; some of which, however, are almost effaced. But, a considerable part of the more modern portions of an abbey which was there has been incorporated with a fine-looking old mansion and its offices, near that village. In the "Feilire" of St. Aengus, at the 25th of June, the Feast of this St. Sinchell occurs. On this, too, there is a comment, which identifies him with Cell Achid Sinchill, in Offaly. It seems probable enough, that the present holy man spent some time in the monastery of Killeigh with the Elder St. Sincheall, and that he succeeded him in the government of a community there established. This was probably sometime after the middle of the sixth century. It is stated, that soon after the arrival of the English, the family of Warren had established a nunnery here, for nuns of the Augustinian Order. According to the "Annals of the Four Masters," O'Conor Faly erected a monastery at Cill Achaidh in 1393 for Friars of the Order of St. Francis. A part of this modern religious house is said to be still standing, while tradition relates, that it was formerly very extensive, and that the friars who dwelt there were very numerous. It is the opinion of John O'Donovan, that the ruins of both these religious foundations are near the present Protestant church and the cemetery adjoining.

No less than nine holy wells were to be seen near the village; and the old inhabitants had a tradition, that these were dedicated only to the Patron. Wherefore, they should be denominated St. Sincheall's Wells; but, at present, they are locally called Killeagh Holy Wells. Formerly, they were much resorted to by great numbers of people, for the cure of various diseases. These several springs are in a rich meadow field near Killeigh. Even yet, they are resorted to by the people, who perform stations. No particular day, however, is selected for this purpose. The water is exceedingly clear and well-tasted, and for the most part, the tiny rivulet—for there is only one chief stream—is covered with green cresses. The memory of the patron saint—probably St. Sincheall the Elder—now appears to be lost. There is still extant a list of pious customs and usages, which regulated St. Sinchell's school. It also comprises very instructive axioms and proverbs, replete with the wisdom of our ancestors in the Faith. This collection appears, however, to have been the work of the Elder St. Sincheall. It seems likely, moreover, that these usages had been received and practised by the Younger St. Sincheall. We find no further account regarding the Acts of the latter holy man. It is probable, he lived and died in the monastery at Killeigh, although the year and place of his departure are not found in our Annals. At the 25th of June, however, the feast of St. Sincheall the Younger is set down, in the Martyrology of Donegal...

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