OMNIUM SANCTORUM HIBERNIAE

Author: Michele Ainley

  • Saint Munchin of Limerick, January 2

    January 2 is the commemoration of Saint Munchin, the patron of Limerick. Below is a text on his life from John, Canon O’Hanlon, which appeared in the 1873 edition of the Irish Ecclesiastical Record.  At this time the author would have been gathering the materials for his magnum opus, the Lives of the Irish Saints, which he began publishing in 1875. Indeed, this paper was reproduced in its entirety as the lead entry for January 2 in the first volume of the Lives.

    ST. MUNCHIN, PATRON OF LIMERICK CITY AND DIOCESE.
    CHAPTER I.
    INTRODUCTION. INQUIRY CONCERNING THE IDENTIFICATION OF ST. MUNCHIN. CALLED THE SON OF SEDNA. SAID TO HAVE BUILT A CHURCH IN FIDH-INIS. ST. PATRICK’S FIRST VISIT TO LIMERICK. DIVERS SAINTS BEARING THE NAME OF MUNCHIN, OR MANCHEN.
    NO man is perfect who desires not greater perfection ; and in this especially does a man prove himself a proficient in the knowledge of God, when he ever tends to the highest degree of perfection. The holy bishops of our Irish Church studied well the course to be pursued for the exercise of their pastoral charge. In charity and humility they excelled, and, therefore, it does not appear strange that so many, with a great fervour of affection, aspired to an intimate union with the true pastor of souls. Adorned with all the graces of solid virtue, the great guilt of sin had no abiding place in souls devotedly attached to the duties of their sacred profession.
    Not only are conflicting opinions held regarding St. Munchin’s identity with various holy men similarly named, but great doubts prevail with respect to the exact period when he lived. The best authorities on Irish ecclesiastical history seem to agree pretty generally, in calling the patron saint of Limerick the son of Sedna. From what we can learn, this parentage connects him apparently by birth, or at least by extraction, with the district in which Luiminech, so called by the old chroniclers, was situated.
    Some writers believe St. Munchin of Limerick may be identical with a Mancenus, who is reputed to have been a very religious man, and a master well versed in a knowledge of the Holy Scripture. When Christianity had been first introduced by St. Patrick among the subjects of Amalgaid, King of Connaught, about A.D. 434, this Mancenus was placed as bishop over the people in that part of the country. Yet it does not seem probable, that such an efficient and a distinguished pastor had been called away from his own field of missionary labour to assume the charge of a See established at Limerick, long subsequent to the date of his appointment.
    St. Munchin, called the son of Sedna, was grandson to Cas, and great-grandson to Conell of the Dalgais. He was nephew to Bloid, king of Thomond. Nothing more have we been able to collect regarding his education, pursuits, and preparation for his call to Holy Orders. Neither documentary fragments nor popular tradition aid our endeavours to clear up his personal history. It has been asserted, that St. Munchin, bishop of Limerick, built a church in the island of Fidh-Inis, which lies within the large estuary where the river Fergus enters the river Shannon. Here he is said to have lived for a long time; and it is thought possible, a St. Brigid, who was his kinswoman, may have lived there after he left it.
    By the erudite local and modern historian of Limerick, we are informed, that St. Patrick crossed the Shannon, near this city, and at a place called Sois Angel, now Singland. Not long ago there was a tower at this place. The holy well, with the stoney bed and altar of the Irish Apostle, may yet be seen there. He is said to have had a vision of angels at this spot, and to have preached. Then we are told, that St. Manchin, a religious man, who had a complete knowledge of the Sacred Scriptures, was appointed by St. Patrick first bishop over Limerick. He also ruled spiritually, it is said, over the subjects of Amailgaid, King of Connaught. This prince, at the time, had been a recent convert to Christianity. Notwithstanding what has been so frequently asserted in reference to this matter, if, as appears probable enough, St. Patrick founded the See of Limerick, as also the Abbey of Mungret, and if he appointed a bishop over the former, most likely he would have selected a Dalcassian to hold the office, especially were one to be found capable and worthy to assume this responsible charge. So conflicting are the statements, however, and so unsatisfactory the evidence yet brought to light, that on such a subject it would be useless to hazard a conjecture, and it seems still more difficult to form even an opinion.
    St. Manchinus, the disciple of St. Patrick, and who, from his proficiency in sacred erudition, has been surnamed “The Master,” is said to have flourished about the year 460. He is, therefore, to be clearly distinguished from St. Manchin of Dysert Gallen, from St. Manchin of Mena Droichit, from St. Manchin of Mohill, from St. Manchin of Leth, as also from other holy men bearing this name, since all these latter are known to have lived at a much later period. There was another St. Manchin, who was a disciple of St. Declan, of Ardmore, and who was only a boy at the time St. Patrick is supposed to have been at Limerick. It seems not unlikely, he may have been consecrated for the work of the ministry, and he might have been the first to preside over that church.
    It is barely possible, but hardly probable, that Mainchin, or Munchin, of Limerick, can be identified with the learned Mainchin who presided over the monastery of Rosnat in Britain, and who was the Master of so many renowned saints. Yet the circumstances of time, of station, and of erudition, would not render this an extravagant supposition. This holy man, with one hundred and fifty of his disciples, has been invoked in the Litany of St. Oengus. Yet, it seems difficult to assign his exact festival, owing as well to the confused orthographies, Munchin, Manchen, Mainchein, and Manchan, not to speak of Mansen, Manicheus, and other varied Latinized forms, with which we meet, as also to the great number of saints thus called, but whose festival days are not sufficiently distinguished by predicates in our Martyrologies.
    Certain writers confound St. Munchin of Limerick with St. Manchan of Menadrochid. Not alone are these places far apart, but the periods when both holy men flourished seem to mark a wide difference. St. Manchan of Menadrochid died A.D. 648, according to the Annals of the Four Masters. The Annals of Clonmacnoise record his demise at AD. 649. Dr. O’ Donovan regards this latter date even as antecedant to his dormition.
    The Annals of Ulster assign the death of Maencha, Abbot of Menadrochit, to A.D. 651. This place is now known as Monadrochid, a townland situated in the south end of Magh-Thuat, plain or parish of Offerilan. It lies about one mile north-east from Borris-in-Ossory, Queen’s County.
    If St. Munchin of Limerick flourished in the time of St. Patrick, we must then fairly conclude he cannot be confounded with St. Mainchein, the Wise, or Manchene, Abbot of Menedrochaidh, who died A.D. 651, or 652.
    However, it is thought that St. Manchin of Limerick lived, at least two centuries, before that period, assigned by our Martyrologies to St. Manchen, Abbot of Menedrochit.
    CHAPTER II.
    ST. MUNCHIN AND ST. MOLUA REGARDED AS PATRON SAINTS OF THE THOMOND O’BRIENS. ST. MUNCHIN IS SAID TO HAVE BEEN ABBOT OVER MUNGRET. DESCRIPTIVE PARTICULARS OF THIS PLACE. SISTERS OF ST. MUNCHIN. ORIGIN OF THE CITY AND SEE OF LIMERICK. ST. MUNCHIN SUPPOSED TO HAVE BEEN ITS FIRST BlSHOP.
    Now, St. Munchin thus belonged, as tradition holds, to the blood royal of North Munster. St. Molua and he were regarded as tutelary saints of the Thomond O’Briens. St. Munchin, called the son of Sedna, is said to have been the first founder of Mungret Monastery, regarding which a curious legend has come down in popular tradition. Some maintain, that the Priory of Mungret, within the liberties of Limerick, was first founded by St. Patrick, in the fifth century. Other writers state, that St. Nessan was the founder of this Monastery, or at least its first Abbot. Hence, probably, the place derived its name in ancient times ; for we are told it was formerly called the city of Deochain-assain. Whether before or after his appointment, as bishop of Limerick, is not stated; but, it has been thought, St. Munchin in the due course of time succeeded St. Nessan, as Abbot, over Mungret or Muingharid. This house or colony contained 1,500 monks : 500 of whom were devoted to preaching; 500 others were so classed and divided, as to have a perpetual full choir day and night ; while the remaining 500 were old men, of exemplary piety, who devoted themselves to charitable and religious works. This statement seems to have been founded on a local tradition.

    Mungret parish is situated partly within the liberties of Limerick, and partly in the barony of Pubblebrien. The river Shannon forms a part of its northern boundary. Although it has been stated, on the authority of ” The Psalter of Cashel,” that Mungret had formerly within its walls six churches, and contained, exclusive of scholars, 1,600 religious, yet, the ecclesiastical remains now left are very inconsiderable. There is an old church in the Irish style of the tenth century. This is situated immediately to the left of the road, as you approach it from Limerick. On the inside, this church measures 41 feet in length by 23 feet in breadth. Considering its age, the walls are in good preservation. The side walls are 2 feet 10 inches in thickness and 14 feet in height ; they are built with good stones, cemented with excellent lime and sand mortar. The west gable is remarkably high and sharp at the point, while the east one is rendered obtuse, after the storms of ages. As usually the case, in old Irish churches, the doorway opens in the west gable. It is 6 feet 8 inches in height, while it is 3 feet 7 inches wide at the bottom, and it diminishes to 3 feet 4 inches at the top. A large breach in the south wall extends from the ground to the top of a round-headed window, which, excepting its top, has altogether disappeared. The east gable contains a rude round-headed window, placed at some height from the ground. On the inside it measures about 5 feet 10 inches in height, and 2 feet 8 inches in width; on the outside, it is about 3 feet 10 inches in height, and 1 foot 6 inches in width. The north wall is in very good preservation, but featureless ; the south wall is a good deal injured, and besides the window already alluded to, it contained another, now reduced to a formless breach.
    According to tradition, little Kilrush is said to have been built by Rose, a sister of St. Munchin. Again, the Church of Killeely, in a parish of the same name, was dedicated to Lelia, also thought to have been a sister to St. Munchin. It adjoins Mungret parish. When the death of St. Munchen happened has not been ascertained with any degree of correctness. We are carelessly told, indeed, that St. Munchen, the first bishop of Limerick died in the year 652. No authority whatever is cited for such a statement.
    It is not considered probable, by Dr. Lanigan, that the patron saint of Limerick, St. Munchen or Manchin, had been a bishop over that see. It has been remarked, likewise, that we now find nothing related, respecting the successors of St. Munchin in the See of Limerick, before the times of those Pagan Ostmen, who held Limerick by force of arms, as they did other cities. We labour under like defects and disadvantages in reference to the early origin of many among our most celebrated towns and cities.
    CHAPTER III.
    ANTIQUITY OF THE SEE AND CATHEDRAL OF LIMERICK. THE OLD CHURCH OF ST. MUNCHIN CONVERTED INTO A PARISH CHURCH. ST. MUNCHIN’S CATHOLIC CHAPEL ERECTED. FESTIVALS AND OFFICES OF ST. MUNCHIN. CONCLUSION.
    AN impenetrable mystery seems to shroud the history of the establishment of a See at Limerick, while the acts of its patron Saint and first bishop are involved in a maze of obscurity. Various writers have endeavoured to solve the problem presented, but they have been obliged to leave much for conjecture, and this has only tended the more to perpetuate uncertainty. Some writers make this city identical with the Regia found on the map of Ptolemy, the geographer. St. Munchin is thought to have been earliest bishop over Limerick, and he is traditionally said to have founded this see and a Cathedral there, called after his name.
    The first historian of this city, Ferrar, could not discover anything authentic concerning it, until about the middle of the ninth century. A still later history of the county and city of Limerick has been written by Rev. P. Fitzgerald and J. J. M’Gregor. These writers have acknowledged the obscurity in which the city of Limerick’s original foundation is involved. The same historians state, that a manuscript belonging to the friars of Multifernam, designates Limerick as Rosse-de-hailleagh. Although little be known regarding Limerick before the Danes landed there, yet, its having been reputed the see of a bishop so early as the 7th century, furnishes some proof that it was a place of consequence at a very remote period.
    But there can hardly be any question that the Church of Limerick had a continued succession of bishops from a very early date. To St. Munchin the foundation of Limerick Cathedral has been generally assigned. From about the middle of the sixth century, Limerick appears to have held rank among the cities of Ireland. In the second Life of St. Senan, one Denson, called bishop of Limerick, is said to have attended the funeral of Iniscathy’s first abbot ; yet, it has been asserted, that there was neither a city nor a bishop of Limerick at this early period.
    St. Munchin’s church in this city, is said by one writer to have been founded by St. Munchin about the year 630. It is thought to have been rebuilt by the Danes after their conversion to Christianity. St. Munchin’s church continued to be this city’s cathedral, until after the erection of St. Mary’s church. Then it would appear to have been converted to a parish church, as the new building had been considered more convenient and appropriate for cathedral purposes.
    It is situated at the north end of the English town. Little is however known regarding its subsequent history, until the year 1711, a time of great excitement in Limerick. Then the church was diverted from its original purposes. It received some additions and repairs, under the superintendence of the Protestant Bishop Smyth. This old church was a plain building, 86 feet in length by 23 in breadth. It was destitute of any interesting object, except a fine monument of black and white marble, placed over the restorer’s family vault.
    The church, converted to Protestant purposes, received further improvements through the family exertions of Bishop Smyth. He died in 1725, and was interred in St. Munchin’s Church. A gallery was erected, at the west end, in 1752. The rebuilding of this church was commenced by the Board of First Fruits, before A.D. 1827.
    The site of St. Munchin’s Church at the northern extremity of Limerick, is extremely agreeable ; the church-yard is 630 feet in circumference, overhangs the river Shannon, and having the old town wall for its northern boundary. A pleasant elevated terrace walk extends along it, from which a view of Thomond Bridge, the river, and the county Clare may be obtained. The parish of St. Munchin contained 2,250 acres of cultivated land, and upwards of 300 of mountain heath and bog, in A.D. 1827. Part of the parish was then situated in the King’s Island, the remainder in the city’s north liberties, and in the adjoining barony of Bunratty, county Clare. St. Munchin’s was one of the Prebends, in the gift of the bishop. It was an entire rectory, partly within the city, and partly within the county of the city, being united to the rectory of KillConygoyn, and to the rectory and vicarage of Killonchan. In the year 1744, the Catholics of Limerick built a chapel near Thomond Bridge, on the north strand. This plain building was dedicated to St. Munchin. According to present arrangements, the parish of St. Munchin forms a cure of souls apart from the Cathedral lately built, and in a style of great architectural beauty.
    The festival of the patron, St. Munchin, is celebrated as a double of the first class, in Limerick city and diocese. However, De Burgo’s “Officia Propria Sanctorum Hiberniae” contains no proper office of this saint, nor indeed does any other ritualistic collection. The Office and Mass for his festival are taken from those common to a bishop and a confessor, as found in the Roman Breviary and Missal.
    In the anonymous catalogue of Irish Saints, published by O’Sullivan Beare, this Saint is set down as Munchinus, at the 1st day of January. Nor can we doubt but he is commemorated in Henry FitzSimon’s list, under the name Monuchinus, although the day of his feast is not entered. However, the prevailing practice at Limerick celebrates the Patron Saint’s festival on the 2nd day of January. This appears, likewise, to have been the usage from time immemorial. Another feast has been assigned to a St. Mainchin, conjecturally supposed by O’Clery to have been identical with this holy bishop of Limerick. It was held on the 29th of November.
    It is only in the Church of Christ true merit is recognised and worthily honoured. The world may disregard holy men, as our Blessed Saviour was once discredited and rejected by his chosen people. In a wordly sense, the saints never enjoyed ease or comfort ; and this truth must be admitted by all Christians in whatever degree or rank they live and move. Yet, the pious servants of God find it a great happiness to lay securely the foundation of a spiritual life in discharging the highly responsible duties entrusted to them during life. Beyond that goal, the good bishops and pastors of the Church point out a true inheritance to their flocks, as Moses from Mount Neho did the promised land to the children of Israel. Like that great leader and prophet too, they may rest in unknown graves, but their memories shall live in the recollection of a grateful people, even though the traditions of their age and personal characteristics may have perished in those places, once sanctified by their living presence.
    Irish Ecclesiastical Record, Volume 9 (1873), 569 -578.

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

  • Saint Fanchea of Ross Oirthir, January 1

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

  • Every Saint- A Prayer for the End of the Year

    This beautiful prayer to all the saints asking for their intercession and protection, forms the epilogue to the Martyrology of Gorman and provides a fitting close to the year: 

    Epilogue.
    I. Let every saint who hath been, who shall be, in the greentopped mournful world, let all the dear and gracious host forgive me.
    5. The noble, beloved army—little of their sea is this number—to protect me from battle, from bane, (and) from demons.
    9. In their hosts, in their hundreds, let them ask for me pardon, repentance before death, and protection of me from every hardship.
    13. May they guard me from the Devil, for he is always doing evil—the noble sages with knowledge, every saint who hath been, who shall be!
    Every saint.
    The End.

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