OMNIUM SANCTORUM HIBERNIAE

Author: Michele Ainley

  • Saint Fechin of Fore, January 20

    January 20 is the feast of Saint Fechin of Fore. An earlier post on his life, taken from the work of Archdeacon O’Rorke, can be found here.  This year we can look at the account of Saint Fechin’s life given by Father John Lanigan, as quoted by Father Cogan in his diocesan history of County Meath:

    FORE is a parish in the barony of Demifore, county of Westmeath. A monastery was founded here in the seventh century by St. Fechin, which in process of time became the centre of an episcopal see. The life of the distinguished founder is thus given by Dr. Lanigan:
    St. Fechin, who is the first named among the priests of the third class of Irish saints, was a native of the territory in which St. Athracta had her nunnery, that is, of Lugne. Bile, or afterwards called Bile-Fechin, in the barony of Leney, is stated to have been the place of his birth. His father was Coelcharna, a descendant of Eochad Fionn, brother to the famous King Con of the Hundred Battles, and his mother Lassair, of the royal blood of Munster. When fit to be sent to school, Fechin was placed under St. Nathy of Achonry, in whose monastery he remained until he made a considerable progress in learning and piety. How long he continued there we are not correctly informed. According to one account, he staid with Nathy until he was ordained priest; but according to another, which appears more consistent, he left that school several years before he was ordained, and went to that of some other holy man. Having finished his studies, and being raised to the priesthood, he left his own country for the purpose of leading a retired life, and arriving at Fobhar, now Fore, in the county of Westmeath, stopped there, being very kindly received by the proprietors of that place. Here he erected a monastery, to which such numbers of persons were attracted by his reputation, that after some time his community consisted of about three hundred monks, who, as well as their holy abbot, subsisted on their own labour, and were sometimes reduced to great penury. Some other monasteries or churches are attributed to St. Fechin, but, with the exception of one or two of them, I greatly doubt whether they were of his foundation. That he established a religious house in the island of Immagh, near the coast of Galway, cannot be questioned. The inhabitants were still pagans when Fechin, taking with him some of his monks of Fore, undertook their conversion. At first he met with great opposition, and the people were so obstinate that they refused to supply him and his companions with even the necessaries of life, so that two of them died of want of food, whom, however, the Almighty was pleased, through the saint’s intercession, to bring again to life. But Guaire, King of Connaught, being apprised of their distress, sent them abundance of provisions. When setting about the construction of a monastery, the islanders threw their implements and utensils into the sea, which, it is said, were driven back on land. At length Fechin succeeded in bringing all of them over to the Christian faith, and baptized them. Their zeal became so fervent that they consigned themselves and their island to him as their master and superior.
    Among the many transactions in which Fechin is said to have been engaged, it is related that, on occasion of Donald the Second, King of all Ireland, having marched with a great army into the country of the Southern or Meath Nialls, for the purpose of fixing the boundaries of their principality, they applied for protection to the saint, who happened to be then at a place called Tibrada, where, perhaps he had some small establishment. Fechin complied with their request, and acted so powerfully on the king’s mind as to induce him to desist from any further proceeding against the Southern Nialls, between whom and the king he procured a perfect reconciliation. His influence was very great with the kings and princes of his time. An instance of this is given in the case of a young man named Erlomhan, whom Moenach, King of Munster, immediately discharged from prison on perceiving that Fechin wished for this act of grace. Erlomhan afterwards embraced the monastic state under Fechin. In like manner he obtained from the joint kings of Ireland, Diermit the Second and Blaithmac, the liberation of one Aedus or Aedan, a brave military man, who, on being dismissed from prison and given up to Fechin, went with him to Fore, where he became a monk. Several holy men are mentioned as united in friendship with Fechin, for instance, Coeman or Comain Breac, abbot of Roseach, in Meath, Ultan of Ardbraccan, Fintan Munnu, Ronan, son Berach, and particularly Mochua, Abbot of Ardslaine. Fechin’s life was one continued course of austerity, and he was so fond of solitude that he often used to retire from his monastery, either of Fore or Immagh, to lonesome situations, passing his time in prayer, fasting, and other mortifications, and taking no food except now and then a little bread and water. Many miracles have been attributed to him. This great saint died on the 20th of January, A.D. 665, of the dreadful pestilence that raged all over Ireland. His memory has been most highly respected, and the monastery of Fore, which continued down to the time of the general suppression, was greatly celebrated, and in the course of ages became very splendid and wealthy.
    Rev. A. Cogan, The Diocese of Meath Ancient and Modern. Vol. I. (Dublin and London, 1862), 64-67.

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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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  • The Teaching and Sanctity of Saint Ite

    Some fascinating glimpses of the teachings of Saint Ite and of the sanctity she manifested have been preserved in her Life. Here are a few examples taken from Dorothy Africa’s translation of Vita Sanctae Ite from Plummer’s Vitae Sanctorum Hiberniae. The Headings are mine.

    Saint Ite is transfigured

    2. One day the blessed girl Ita was asleep alone in her chamber (cubiculum); and that whole chamber appeared to people to be burning. But when the men approached it to help her, that room was not burned; and all marveled greatly at this, it was said to them from above, what grace of God burned around that comrade of Christ, who was asleep there. And when holy Ita had arisen from sleep, her entire form appeared as if it were angelic. For then she had beauty such as she had neither before or after. So also her aspect appeared then so that her friends could scarcely look at her. And then all recognized what grace of God burned around her. And after a short interval the virgin of God was restored to her own appearance, which was certainly pretty enough.

    An Angel appears to Saint Ite and Testifies to the Holy Trinity

    3. On another day when the blessed Ita slept, she saw an angel of the Lord coming toward her, and giving her three very precious stones. And when the handmaiden of Christ had arisen from sleep, she did not know what this vision signified. And the blessed (girl) had a question in her heart about this. Then an angel of the Lord came down to her, saying “What are you searching for concerning this vision? Those three very precious stones which you saw given to you, signify the holy trinity that came to you and visited you; that is a visitation of the Father, Christ his Son, and the Holy Spirit. And always in sleep and in vigils, the angels of God and holy visions will come to you. For you are the temple of the Deity, body and soul.” And speaking these things, he departed from her.

    Saint Ite Struggles against the evil one

    5. Not long afterward, the blessed virgin Ita fasted for three days and three nights. But in those days and nights through sleeping and vigils the devil openly (evidenter) fought against the virgin of God in many battles. And the most blessed virgin most wisely opposed him in all, as much sleeping as waking. On the second (posteriori) night, then, the devil appeared sad and wailing, and at day break, he departed from the familiar of God, saying in a grieving tone, “Alas, Ita, not only will you free yourself from me, but many others to boot.”

    7. And while the blessed Ita was on her way, behold, many demons came against her along the road, and began to contend (litigare) cruelly against her. Then angels of God from above arrived, and fought very hard with the demons for the bride of Christ. And when the demons had been conquered by the angels of God, they fled away through the byways, crying out and saying: “Alas for us, for from this day we will not be able to contend against this virgin. And we wished today to put our claim on her for our injuries; and the angels of God have freed her from us. For she will root up our habitation from many places and will snatch many from us in this world and from the nether regions.” But the virgin of the Lord, with the consolation of the angels of God, meanwhile advanced to the church; and in it was consecrated by the churchmen at angelic order on the spot, and took the veil of virginity.

    Saint Ite’s Asceticism

    10. The most blessed Ita made great efforts to keep two and three day fasts, and frequently four days. But the angel of the Lord, on a day when she was exhausted by fasting, came to her, and said to her “You afflict your body without measure by these fasts, and you ought not to do so.” But the bride of Christ (was) unwilling to ease her burden, (so) the angel said to her “God has given such grace to you, that from this day until your death you shall have the refreshment of celestial food. And you will not have the power not to eat at whatever hour the angel of the lord will come to you, bringing you food.” Then the blessed Ita prostrated herself and gave thanks to God, and from that bounty (prandium) the holy Ita gave to others to whom she knew it was worthy to be given. And without any doubt she lived thus until her death on the heavenly allotment administered by the angel.

    Saint Ite Demonstrates The Gift of Prophecy

    12. God even bestowed upon the holy Ita such great grace in prophecy that she knew whether the sick would survive their illness or die.

    Saint Ite Heals the Sick and Raises the Dead

    14. Then the most glorious virgin of God returned to her cell. And when the familiar of God was nearing her community, she heard from nearby a great and immense wailing. For three dead nobles were there, who had died on that day; and their friends were wailing and mourning for them. And they, knowing that holy Ita was passing by, came down,and asked the familiar of God in a doleful tone that she might come and pray for their souls at least. Holy Ita then said to them: “That thing more that you wish beyond prayer for their souls, in the name of Christ may it happen for you.” They did not know what to make of this speech at that point. The blessed Ita made the statement because she knew, being full of the spirit of prophecy, that it (or she?) in the name of God would revive them from death. Then the holy one went with them to where the dead were, and while praying she marked the prone bodies with the sign of the holy cross; and they arose living at her command. And the bride of Christ asserted (assignavit) that they lived before everyone.

    15. In that place there was then a certain paralyzed man in the clutches of a very great illness, and his friends, having beheld the revival of the dead, took him up and brought him to the holy Ita, that she might cure him. For they had no doubt that one who could revive dead men could cure a sick one. Then the familiar of God, observing the great misery of that man, looked to heaven, and said to him: “May God pity you”. And as she spoke, the made the sign of the holy cross on him. Most marvelous to say; when the familiar of God marked the hitherto paralyzed man, he stood up whole and unharmed on the spot before all, as if he had never been seized by paralysis. Then the shout of the whole people was lifted to heaven, praising God, and giving thanks tohim, and glorifying his familiar with deserved honor. Afterward, the familiar of God went on with her companions to her cell.

    The Teaching of Saint Ite on What is Pleasing to God

    22. At one time the holy Brendan (Clonfert) was asking the blessed Ita about the three works which are fully pleasing to God, and the three which are fully displeasing, the servant of God replied: “True belief in God in a pure heart, the simple life with religion, generosity with charity; these three please God fully. However, a mouth vilifying people (detestans homines), and a tenacious love of evil in the heart, confidence in wealth; these three fully displease God. Holy Brendan and all who were there, hearing such a statement, glorified God in his familiar.

    The Teaching of Saint Ite to her Nuns on the Holy Trinity

    11. One day a certain holy devout virgin came to the holy Ita, and spoke with her about divine precepts. And while they were conversing, that virgin said to the holy Ita: “Tell us in God’s name, why you are held in higher esteem by God than the other virgins whom we know to be in the world. For to you sustenance from heaven is given by God; you cure all the feeble with your prayer; you speak of past and future events; everywhere you drive out the demonic, daily God’s angels speak with you; you carry on in meditation on and prayer to the holy Trinity without hindrance.” Then the holy Ita said to her: “You answered your own question by saying ‘Without hindrance you carry on in prayer to and meditation on the holy Trinity.’ For who ever shall have done so, will always have God with him, and if I was such a one from infancy, all these things, as you have said, properly pertain to me.” That holy virgin, having heard this speech from the blessed Ita about prayer and meditation on God, departed rejoicing for her cell.

    23. A certain holy virgin, wishing to discover in what manner the most holy Ita was living in her most secret place, in which she was accustomed to be free for God alone, went out at a certain hour, in order to see her. She, then reaching there, saw three very bright suns, just as the natural (mundiali) sun lighting up the whole spot and surrounding area. And she was not able to enter out of terror, but at once turned back. The mystery of this portent would be hidden from us, but for the gifts of the holy Trinity, which made everything from nothing, which the most holy Ita assiduously served in body and soul.

    The Repose of Saint Ite

    36. Afterwards the most blessed patroness Ita was broken by illness; and she undertook to bless and advise her settlement (civitatem), and the clerics and people of Ua Conaill, who had taken her as their patroness. And having been visited by many holy persons of both sexes, amid the choirs of saints, with rejoicing angels in the path of her soul, after the greatest numbers of virtues, in the sight of the holy Trinity, the most glorious virgin Ita passed on most happily 18 days before the Kalends of February. The most blessed body of whom, with many persons having gathered from all around (per circuitum), with many miracles performed, which still have not ceased to be displayed there, most gloriously, after the solemnities of masses, in her monastery which she the very holy Ita, a second Brigit in her merits and morals, established, from the field, was taken (traditum est) to the tomb, reigning with our Lord Jesus Christ, who with God the Father and the Holy Spirit lives and reigns, God in the age of ages. Amen.

    http://monasticmatrix.osu.edu/cartularium/life-saint-ita

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