OMNIUM SANCTORUM HIBERNIAE

Author: Michele Ainley

  • Saint Sinach Mac Dara, September 28

     

    September 28 is the feastday of an island hermit saint of the west, Sinach Mac Dara. Mac Dara is still used today as a Christian name for Irish males in the Connemara Gaeltacht area. Below is an account of Saint Mac Dara’s life and some interesting folk traditions associated with him, from Volume 9 of Canon O’Hanlon’s Lives of the Irish Saints:

    ST. SINACH MAC DARA, OF INIS CRUACH MAC DARA, COUNTY OF GALWAY.

    OF this holy anchorite little is positively known, and yet his name and veneration have survived for many ages. He is much venerated by inhabitants on the western shores of Galway. He must have flourished at a very early period, however, and most probably at a time, when his remote position secluded him from cognizance of our ancient chroniclers. Tradition asserts, that the name of our Saint’s father was Dara ; and Sinach, his own peculiar name, was placed before Mac Dara, that by which he is now popularly known. However, the St. Mac Dara of the western coasts should be called Sionnach, which was his real name. At the 28th of September, Marianus O’Gorman sets down Sinach in his Festilogy. His commentator has a note appended to his name which states, that he was from Cruach mac Daro. From other Irish Martyrologies regarding this saint, we can glean no particulars.

    On the south-western shore of a peninsula, anciently called Iorrasainteach, lies a small Island, presenting to the sea on all sides rocks which are high and precipitous, except towards the eastern part, where boats can safely touch. The appearance of this Island from a distance, coupled with its relation to our saint, gave it the name of Cruach Mac Dara, which when anglicised means, “The Rick of Mac Dara,” or ”The Island of Mac Dara.” Near the landing place on this Island, St. Sinach Mac Dara is supposed to have built a small stone church, the ruins of which yet remain, and are in a good state of preservation. Besides this ruin, a circular or rather oval stone-house, twenty-four feet by eighteen, with walls seven feet in thickness, is yet to be seen, although in a very dilapidated condition. This was probably our saint’s usual habitation, and the church might have been chiefly in use, as an oratory. At the distance of 300 feet from this church, and on its northern side, a square altar, surmounted by a cross, and a holy well near it, are pointed out to strangers. Both are dedicated to St. Mac Dara. He seems to have led a secluded life on the Island bearing his name, and one devoted to the practice of most austere religious rules and duties. According to a custom, usual in our old Irish churches, the wooden statue of this saint was preserved in his chapel for many centuries subsequent to his death—this image being commemorative of the founder and patron, whose intercession was invoked. However, for special weighty reasons, the Archbishop of Tuam, Malachy Queely, caused its removal during the time of his incumbency, and had it buried under the ground. Besides the veneration paid our saint on this Island, the inhabitants of Moyrus Parish, on the shore of the opposite mainland, point out the ruins of an old parish church, which is dedicated to him. There, in the time of Roderick O’Flaherty, [i.e. the 17th century] “his altar stone, by the name of Leac Sinach,” was kept as a venerable relic… Here, the coast inhabitants, who are principally fishermen, assemble on the 16th of July each year, to celebrate the festival of their patron of Moyrus parish. At this date, however, we find no mention of Sinach Mac Dara, in our Martyrologies. The principal festival of our saint is noted in the Irish Calendar, as occurring on the 28th day of September. This day may probably be assigned, as that for his departure.

    Many miraculous occurrences are recorded, and some superstitious observances are said to have been practised in connection with this saint’s memory by recurring to local tradition. One of the latter practices was the collection of Dunleasg or salt sea-leaf, at low water, by women, in order to obtain the release of some friend in captivity: this reprieve, however, they expected should be obtained chiefly through the intercession of our saint. This practice of gathering Dunleasg has been disused for many years past ; although old people are yet living, who remember its frequent observance.

    In the time of Roderick O’ Flaherty, it was customary for all boats, passing between Mason-head and the Island, to lower their sails three times, in honour of Mac Dara. In the year 1672, a certain captain of Galway garrison, passing without the usual mark of reverence, experienced such a violent gale, that he made a vow of never again sailing by without a proper obeisance; he was shipwrecked shortly afterwards, and never reached his destination. One Gill, a fisherman of Galway, during the prevalence of fair weather before and after the occurrence, was struck dead almost instantaneously, by a stroke from the mast of his own boat, when it fell on his head. This accident, like the former, was attributed to that contempt shown towards our saint by a departure from the time-honoured custom. His altar-stone, called ” Leac Shinac,” was said to have been preserved to the middle of the present century ; but its whereabouts is not now known. The name Mac Dara is a very common prefix to surnames of many Islanders and borderers, on the Galway coast, and even boats and hookers belonging to its fishermen are inscribed with the name, in token of veneration for our saint.

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  • Saint Lupait, Sister of Saint Patrick, September 27

    Canon O’Hanlon’s lead article for September 27 features Saint Lupait (Lupita), a holy woman claimed by some hagiographers to have been the sister of Saint Patrick. Much confusion surrounds the details of her life and her cultus. Saint Patrick’s own writings give only the names of his father and grandfather, but later hagiographies supplied him with an entire family tree. Lupait is one of five sisters attributed to Saint Patrick by later writers and she is portrayed as having shared his experience of being sold into slavery in Ireland. Back in the 1820s Father John Lanigan suggested that the origin of the stories about Saint Patrick’s sisters may lie in a group of women who were part of his Irish mission and whose status as spiritual sisters was transformed into that of biological sisters by later writers. I intend to look deeper into this question, but for now present Canon O’Hanlon’s account of Saint Lupait, which summarizes the traditional view of her:

     

    ST LUPAIT OR LUPITA, ALSO THOUGHT TO HAVE BEEN LIAMAIN OR LIEMANIA, SISTER OF ST. PATRICK.
    [FIFTH CENTURY]

    Colgan promised to treat about St. Lupita, at the 27th of September, but he did not live to redeem that promise. The Bollandists, who have a notice of Lupita at the 27th of September, remark, that while some writers style her a widow and others a virgin, they do not find her name on the Kalendar list of other saints, nor have they indications of her public cultus. As we learn in the various Lives of St. Patrick, this pious woman, Lupait or Lupita, was sister to our great Apostle… The various Lives of St. Patrick contain some accounts regarding her, yet they are of a doubtful and unsatisfactory nature. The earliest account we have of Lupita leads to the inference, that as she was sister to St. Patrick, that her parents were Calphurnius and Conchessa, and that she was born in Nemthor.

    A miracle is recorded, on a particular occasion, when with her brother, St. Patrick, both were engaged in herding sheep. This appears to have happened in Nemthur, when they were young. Endeavouring to prevent the lambs from approaching the ewes, they ran swiftly, and the girl falling, her head struck against a stone, which caused a fracture, that endangered her life. Patrick at first wept bitterly; but raising his sister from the ground, he made a sign of the cross over the wound, which immediately was healed. However, in after time a white mark remained, to show where it had been. Both returned home, as if no accident happened. It is said, St. Lupita had been made a captive, with her brother, St. Patrick, when some pirate vessels, conducted by the seven sons of Factmud, a king of the Britons, touched in British Armorica. The Tripartite Life of St. Patrick states, that two of his sisters—Lupita and Tigrida—were taken with him, and sold as slaves, in the northern parts of Ireland. Another Life records only the capture of his sister Lupita, with others, who were sold there, when the Apostle of Ireland was only seven years old. It seems difficult—if not impossible—to reconcile the various discrepancies of narrative in the many Lives of St. Patrick.

    In that Book on the Mothers of the Irish Saints, attributed to Aengus the Culdee, it is stated that Lupait, the sister of St. Patrick, was the mother of seven sons, named respectively Sechnall, Nechtan, Dabonna, Mogornan, Darigoc, Ausille, and the Priest Lugnath or Lugna. It has been asserted, that Lupait is an error for the true name of Liemania or Liamain. This is sought to be verified, owing to the discovery of a very ancient tombstone, which bears an inscription supposed to identify it with one of her sons named Lugnad or Lugna. This St. Lugna or Lugnath is set down as the luamaire or “pilot” of St. Patrick. It is thought, that while the Apostle was in the western part of Connaught, with a sister named Nitria and fifteen disciples called Franks, he may have appointed one of these, and he, Lugnat, to a station on Lough Mask, in the immediate neighbourhood of Inchaguile, where the tomb to which allusion has been made was found. As already stated, in the Life of St. Patrick, Liemania’s husband was called Restitutus Hua-Baird or Longobardus, because he belonged to the nation of the Lombards; yet it is supposed from her parentage, she could not have been the Sister of St, Patrick. Neither is the name or feast of Liemania to be found in our Irish Calendars, if she is distinguishable from Lupit or Lupita.

    She was sold in the district known as Connallia Murthemnensis or Conaille Muirthemne, now that part of the County Louth, extending from the Cuailgne or Cooley mountains to the River Boyne. The Tripartite Life of St. Patrick states, that while he had been sold to Milchon, son to Buan, the dynast of Dalaradia, his two sisters Lupita and Tigrida were sold in the territory of Conall Murthemne. Nevertheless, St. Patrick knew not of his sisters’ captivity; neither did they of their brother’s servitude. A curious romantic legend is told about her being brought as a spouse by Milchuo, to her brother St Patrick, who owing to the white mark caused through the wound already alluded to recognised her as his sister. According to one account, St. Patrick had five sisters, and of these Lupait, who is first named, is said to have been a virgin.

    While in Ireland, Lupita lived for a time with her nephew, St. Mel, Bishop of Ardagh, so that she might profit by his teaching and example, in the exercise of a spiritual life. Although this was in accordance with a custom of the primitive church, it gave scandal to some; and while St. Patrick was in the southern part of Teffia, he resolved on visiting St. Mel, to ascertain whether any truth could be in the rumours spread abroad, which however the Irish Apostle did not credit. A miracle wrought in their favour satisfied him regarding the innocence of his sister and her nephew. Nevertheless, he deemed it advisable, that both should live in separate houses, saying: “Men should dwell apart from women, lest occasion of scandal arise for the weak, and lest our Lord’s name be injured through us, which God avert.” Whereupon he ordered that Mel should live at Ardagh, and Lupita at Druimheo, to the east of a mountain called Brileith, which separated both places.

    Lupait founded a monastery for religious women on the eastern side of Armagh, but at what period is not stated. It seems probable, the selection of such a site was owing to a desire she naturally entertained, that it might have the advantage of St. Patrick’s supervision and direction. From him also, it is said she received the veil. There was a church, called Temple na fearta, near the city of Armagh, and, according to Harris a nunnery was there founded by St. Patrick, in the fifth century. It is said, St. Patrick employed his sister Lupita in weaving or embroidering vestments and in arranging linens, for altar purposes. In this work she was assisted by other holy virgins.

    In Ussher’s Tripartite version, it is said, that St. Lupita was buried at the eastern side of the city of Armagh. By some writers, the place has been called Temple na Fearta. Others place her remains at Armagh. But, as the former place is very near the latter, this difference of statement can be easily reconciled. The following curious account is given by Ward, that about the middle of the seventeenth century, the body of St. Lupita was found in an upright position, and between two crosses, one before and the other behind, while these remains were buried under the ruins of the old church of Temple Fartagh. Her festival was held, on the 27th of September—although not set down in the O’Clery’s Calendar—at Innis-Lothair. This place is said to be identical with Inish-Lirroo, or Inish Lougher, on Lough Erne. It lies within the parish of Devenish, in the barony of Magheraboy, and in the County of Fermanagh. At the 27th of September, the feast of Lupita, a virgin, is recorded in Thomas Dempster’s “Menologium Scoticum,” although in his allusion to her in another work, while stating that she flourished in 592, he says the day for her cultus is uncertain. We are informed by Ferrarius, that the holy Virgin, Lupita, was venerated in Ireland, on the 27th of September. Arturus and Castellan enter, at this date, the celebration of Lupita’s feast.

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  • Saint Colman of Lann-Elo, September 26

     

    26 September is the feast day of an important early saint – Colman founder of Lann-Elo (Lynally, County Offaly). The genealogy of Saint Colman links him to both the family of Saint MacNissi of Connor and also to Saint Columba of Iona. Indeed, he features twice in the Life of Columba by Saint Adamnan. Saint Colman has a reputation as a great monastic scholar whose name is associated with a number of important early writings. I hope to explore some of these works in future posts. Below is an account of his life from Volume 9 of Canon O’Hanlon’s Lives of the Irish Saints. For a more recent comprehensive account please read the paper by Dr Rory Masterson on the website of the Offaly Historical and Archaeological Society here. Dr Masterson suggests that Colman may be the author of the earliest hymn to Saint Patrick, Audite omnes amantes, which is traditionally ascribed to Saint Secundinus. Canon O’Hanlon begins his account with a summary of the commemorations of Saint Colman in the early Irish calendars:

    St. Colman Eala or Elo, Abbot of Lann Elo, now Lynally, King’s County

    [Sixth and Seventh Centuries]

    …From a very early period this pious coenobiarch was venerated in the Irish Church. At the vi. of the October Kalends, or 26th of September, we find entered in the published Martyrology of Tallagh, a festival to honour Colman of Lainn Ela. It is also found recorded in the Book of Leinster copy. At the 26th of September, the Feilire of St. OEngus commemorates St. Colman of Lann Ela with a distinguished eulogy:

    “Colman of Lann Ela, with perfection
    of high readings, so that he is
    splendid (and) praiseworthy,
    the great John of Ireland’s sons!”

    To this a commentator has appended explanatory notes relating to his pedigree and to his place:

    “Colman Ela, son of Beogna, son of Mochta, son of Cuinned, of Land Ela.” Then is added in Latin, that Ela was the name of a woman who lived there before St. Colman, or Ela was the proper name of a river near to his church. Then we have the Scriptural verse: “Colman ela dixit exsurgam diluculo, confitebor Domino, quia non est inane sperare in Domino.” In a second note there is a repetition of the conjecture regarding the local nomenclature. In Irish there is an added note, thus translated into English: “A John was he, i.e., like is he unto John for wisdom and virginity.”

    Several Manuscript Acts of this holy man are extant. In Dublin, Trinity College Library and Marsh’s Library have Manuscript Lives. There is a Vita S. Colmani Ela, among the Franciscan Records, Dublin. This is the Life, we have chiefly consulted in compiling the present memoir, but it abounds with fables. Among the manuscripts belonging to the Burgundian Library at Bruxelles, there is an Irish Life of St. Colman Elo, transcribed by Brother Michael O’Clery. There is also a Latin Life of St. Colman Elo among the Burgundian Library Manuscripts, Bruxelles. The Bodleian Library at Oxford, has Manuscript Lives of St. Colman. At the 26th of September, Colgan intended to publish the Acts of this holy Abbot…

    This saint’s parents belonged to Meath and were of a noble race. They were known as the family of Mocusailni. St. Colman was the son of Beognai, sometimes written Beagni. He belonged to the race of Eochaidh, Eocho Mairedha, son to Muireadh. and he sprang from the descendants of Heremon. His mother was Mor, daughter to Feidhlimidh, and sister of St. Columba, according to the O’Clerys. Feidhlemidh was twenty-second in descent from Fedhlim Saillne, the head of the Dal-Selli, and -from whom this Colman derived his tribe name, Mac-U-Sailni, but from a nearer progenitor. In some cases, our saint is called Colmanus Episcopus Mac-U-Sailne, or Mocusailni from his tribe name. He is called also Columbanus Filius Beogni, from his father Beogna. ..

    We are told in the Franciscan Life, that when distinguished for holiness, Colman built a monastery, but it is not stated where, and in it he desired to spend his days in heavenly contemplation. Afterwards he left it in charge of four disciples. He requested them to remain there, and such injunction they fulfilled, although suffering from dire want. The total privation of food at last caused their death. It is related, that he restored dead persons to life, and among these was a youth who afterwards devoted himself to the saint’s service, in which he continued to his old age. His intervention also restored peace to hostile clans. When travelling one day in a chariot, Colman came to a river, called Dabhall or Dabul, which at the time had been swollen to a torrent, yet he drove forward and passed it in safety. Again, he visited the cell of a holy virgin, named Lasara, and there an incredible miracle is recorded as having taken place.

    At Connor, it is stated, St. Colman Ela made some stay. In such a manner were his virtues and miracles manifested, that in following ages he was honoured and esteemed as second patron of that city… After some time, giving his blessing to that people, Colman Eala left Connor, it is said, and came into his own ancestral country of Meath, It seems likely, that he had there established for himself a mission, and a character for great sanctity, before he resolved on visiting his near relative St. Columba in the Island of Iona. In Adamnan’s Life there are two distinct accounts of our saint having been on a voyage to that Island, and again of having departed from it, on the very year of St. Columba’s death. …the great Abbot of that place being one day in his church, and having the gift of second sight, broke forth in a joyous exclamation : “Columbanus, the son of Beognai, who started on his voyage to us, is now imperilled in the turbulent waters of Brecan’s Charybdis ; but sitting on the prow of his ship and lifting both his hands to Heaven, he blesses the formidable waves. Nor doth the Lord thus affright him, as if he dreaded shipwreck, but to cause him more fervently to pray, and that he may come providentially to us having escaped that danger.” … The “Vita Sanctissimi Colmani Ela” adds to the foregoing account, that when Colman and his brethren safely arrived in Iona, the monks on that Island greatly rejoiced, and Columba said to him, ” Brother Colman, do not feel dissatisfied, that you go not to teach distant nations, but return again to Hybernia, the land of your birth, and feed your nation by word and example with the grace given you by God. For of necessity, I have been brought hither, but I beseech you not to absent yourself and deprive your land of your teaching.” Having received such admonition, Colman returned with a favouring wind to Ireland.

    In the order of narrative as contained in the Franciscan Life, we read after St. Colman’s return to Ireland from Iona, that a great convention was held, and it was attended by Aedh Slaine and Aedh the son of Ainmirech, as also by St. Columcille, St. Kynecus and St. Colman. It is stated, that our saint returned to the County of Meath about the year 590, and attended a meeting at which St. Columkille, St. Cannich, and the monarch of Ireland were present. All received our saint with great joy. St. Columkille proposed a motion, that they should give Colman a proper place to found a monastery for his disciples. When all the nobles and clergy had agreed to this resolution, Aedus, the son of Slane, Prince of Meath, proffered a large forest in the southern part of his dominions called Fidh-Elo, in the territory of Fergall. This Colman accepted, and then foretold, that there should be his place of resurrection. It was declared likewise, from that place he should take his name. Then accompanied by Lasrianus the minister of St. Columba, Colman went to the place, and they selected a site for the religious foundation. In the middle of that forest, and in a place well watered, and encompassed with fair fields, Colman raised the famous monastery of Land or Lann-Elo. There in after time a great number of holy disciples served the Lord with fidelity…

    At last, Colman was favoured with a foreknowledge of his approaching dissolution, which he ardently wished for, so that he might resign his soul into the hands of his Redeemer. He felt a great desire to be dissolved and to be with Christ. Then he went to Clonard, that his petition might be preferred before the relics of St. Finian. When he had come to that monastery, and while the monks were asleep, he went to the church in which their founder had been buried, and knocking at the door, he cried out : ” O holy Finian, open thy church to me.” Immediately either the holy Patron or an Angel came and opened the door, when our saint said : ” I beseech you, O Finian, to pray the Lord for me, that I may depart from life this very year and go to Him.” Then Finian replied :” The Lord hath heard your prayers ; for this very year you shall ascend to the Kingdom of Heaven. When both saints had fraternally saluted each other, Colman returned to his brethren. As the time of his decease now approached, the miraculous sign of a fiery cross appeared in the heavens. This the monks interpreted to mean, that their holy superior was destined soon to close his career upon earth. They were in a state of desolation and grief, when he said to them : ” Fear not, my children, because this is the sign of my passage from this life.”

    When in his infirmity, the day of his departure approached, St. Kartaius, also called Mochuda, who lived in Rathen,and other monks in the adjoining country, came to visit him. On their arrival, St. Colman said to them : “Know, my brothers, that I have preferred my prayers to God, and have obtained from Him, that whosoever shall pray to me in his last moments shall have life eternal, and whosoever shall observe religiously the day of my departure shall obtain mercy.” Saying these words, his spirit passed into the keeping of Angels who brought it to the mansions of everlasting happiness.

    It is generally held, that St. Colman Eala died on the 26th of September, a.d. 610, in the fifty-sixth year of his age. Such is the year assigned for it by the Annals of Ulster and of the Four Masters, while Tigernach has a.d. 611. After the death of St. Colman, one of his monks, who served those building his church, was murdered by certain robbers, but when his body had been brought for interment, some of his religious brothers laid the crozier of their founder over his remains, when he immediately arose living and unharmed. When the sacred remains of St. Colman had crumbled to dust and only his bones remained in the grave, the holy man appeared in a vision to some of his brethren, desiring that his relics should be raised from earth to be deposited in a shrine. Accordingly this command was complied with ; a suitable shrine was prepared, and into it the remains were transferred with great solemnity and honour. The clergy and people assembled on this occasion in great numbers. In the seventeenth century the staff of St. Colman Eala was still to be found.

     

    This holy Abbot is commemorated in our Irish Calendars, at the present day. We have already seen, that he had been commemorated in the Martyrology of Tallagh and in the Festilogy of Oengus. At the 26th of September, Marianus O’Gorman records the festival of St. Colman Ela with an eulogy ” beautiful Colman Ela, whom I meet protecting me like a bush.” He is also recorded in the Martyrology of Donegal, at the same date, as Colman Eala, Abbot of Lann Elo, in Fir-Ceall, in West Meath. St. Colman Elo had an Office of Nine Lessons.

    Like so many other Irish religious, this holy Abbot founded a monastery and school for other men who aspired to perfection, and as their superior his life led among them was so perfect a model of all virtues, that they needed no other rule for their guidance. In his countenance, as in his training and habits, in his speech, as in his whole behaviour, his disciples saw what they were to embrace, and what they were to avoid, in order to acquire the theory and practice of their holy state. His monastery, to which many resorted from all parts, attracted by the fame of his sanctity, and desiring to consecrate themselves to the love and service of God, observing his conduct and discipline, continued to flourish long after his time, under a succession of devout superiors and their monks habituated to regular rules.

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